基督教会 - 网络例句 - 英语人，englisher

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点："一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的" [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括："一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。"

The United Church of Christ was established in 1957 as a union of the Congregational Christian Churches and the Evangelical and Reformed Church.

美国基督教会成立于1957年作为一个联盟堂，基督教教会和福音事工促进会和改革教会。

But this is for the German Catholic Center Party in the parliamentary party voted to support Hitler's Enabling Act.

在部分基督教原教旨主义教会的支持下，他上台后即取缔天主教，统一德国教会，为此赢得了不少仇恨天主教的路德宗原教旨基督教会支持。1933年德国新一届议会上，希特勒突然一改以往坚决反对天主教及其教义的立场，反而表扬天主教教义为"保护德意志民族心灵的重要元素"，他承诺尊重天主教会的权益并宣布政府的目标是与教会达成和平协议，并改善与罗马天主教廷的冷淡关系。

The chorus sings not only on the common church service and Christmas Eve, but also on other grand ceremony. For example, In 2005 the group sang songs 《 The Holy Savior 》、《 Incamation 》 on the completion celebration of Gulou Church, In 2008 the chorus performed songs 《 Sing Out Your Joy to God 》 and 《 Charles Gounod ,1818-1893》, on the Hangzhou Christian Hymns Groups Exchanging Conference which was held by ChongYi Church. On April 22nd ,2009 the group attended Zhang Weiqiao's Master Graduation Concert and performed the anthems 《 Commit the Heavy Burdens to the LORD 》、《 Charles Gounod 》、《 Sing Out Your Joy to God 》、《 The Angel Song 》、《 Pure Natus 》

城北堂圣歌团除了完成在教会平常礼拜时和历年在圣诞节的圣乐崇拜献唱之外，也于2005年杭州基督教会鼓楼堂的新堂落成庆典上献唱了《神圣救主》、《道生肉身》等曲；2008年杭州基督教会崇一堂举行的全杭州教会圣歌团交流会中献唱了弥赛亚神曲《向耶和华歌唱》和《上主怜悯我们》（ Charles Gounod ，1818-1893年）等曲，2009年4月22日在杭州音乐厅参加了杭州师范大学音乐学院2009届合唱指挥硕士研究生张维巧老师的毕业音乐会，并献演了《将你重担交托主》、《上主怜悯我们》、《向耶和华歌唱》、《天使歌声》、《天赐纯恩》等歌曲。

After the intermediate stage in the Medieval Europe, the deed theories of Hebrew culture was not only enormously promoted the economic development , with contracting freedom inherited from the ancient Rome culture, Moreover, it had expedited the people sovereignty theories. After the combination of the neoteric commodity economy with the theories of Christianity\'s original sin, belief doctrine, and the wealth view, which gave birth to the supreme status of constitution, and the conception of equality, freedom, and so on. Christianity\'s wealth view (especially the Protestantism ethics) enormously promoted the capitalism expansion and finally forms the conception that private property are sacrosanctity. The ideology of successive authority restriction from Christianity, and the Christianity\'s exercise to partial legislative power and jurisdiction power, combined with autonomous cities based on commodity economy, and the political phenomenon that merchants exerted legislative power and jurisdiction power. Those had made the mundane ruler such as king, and so on, could only take the exertion of tax revenue power as the main symbol administrative authorities. It provided historical and psychological foundation for the birth of modern decentralization theories .

希伯来文化中的"约"和古罗马的契约自由不仅极大地促进中世纪中期以后欧洲商品经济的发展，而且催生了人民主权理念；基督教的"原罪说"、信仰主义和财富观等与近代商品经济的结合，生成了宪法至上及平等、自由等权利观念；基督教的财富观极大地促进了资本主义扩大再生产的实现并最终形成私有财产神圣不可侵犯的财产权观念；基督教会传承的权力制约思想及基督教会对部分立法权和司法权的行使，与建立在商品经济基础上的自治城市及商人行使立法权、司法权等政治现象相耦合，使得国王等世俗的统治者习惯于只行使以税收权为主要标志的行政权，为近代分权学说的产生和分权制度的建立提供了历史和心理的基础。

After the intermediate stage in the Medieval Europe, the deed theories of Hebrew culture was not only enormously promoted the economic development , with contracting freedom inherited from the ancient Rome culture, Moreover, it had expedited the people sovereignty theories. After the combination of the neoteric commodity economy with the theories of Christianity"s original sin, belief doctrine, and the wealth view, which gave birth to the supreme status of constitution, and the conception of equality, freedom, and so on. Christianity"s wealth view (especially the Protestantism ethics) enormously promoted the capitalism expansion and finally forms the conception that private property are sacrosanctity. The ideology of successive authority restriction from Christianity, and the Christianitys exercise to partial legislative power and jurisdiction power, combined with autonomous cities based on commodity economy, and the political phenomenon that merchants exerted legislative power and jurisdiction power. Those had made the mundane ruler such as king, and so on, could only take the exertion of tax revenue power as the main symbol administrative authorities. It provided historical and psychological foundation for the birth of modern decentralization theories .

希伯来文化中的"约"和古罗马的契约自由不仅极大地促进中世纪中期以后欧洲商品经济的发展，而且催生了人民主权理念；基督教的"原罪说"、信仰主义和财富观等与近代商品经济的结合，生成了宪法至上及平等、自由等权利观念；基督教的财富观极大地促进了资本主义扩大再生产的实现并最终形成私有财产神圣不可侵犯的财产权观念；基督教会传承的权力制约思想及基督教会对部分立法权和司法权的行使，与建立在商品经济基础上的自治城市及商人行使立法权、司法权等政治现象相耦合，使得国王等世俗的统治者习惯于只行使以税收权为主要标志的行政权，为近代分权学说的产生和分权制度的建立提供了历史和心理的基础。

Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in the course of his appeal.

" "人类的弱点，精神力量，最深的温柔的感情，受伤的感觉，严厉，讽刺，训斥，慷慨激昂的自我平反，谦逊，公正，自我尊重，热情为社会福利的薄弱和痛苦，以及为的进展，中华基督教会，为的中华基督教会和精神进步，其成员的，都是显示，从而在这个过程中他的上诉。

This dissertation purposes to reconstruct the historical facts of the medical service and religious service of the Border Service Department of Church of Christ in Chinain Sichuan northwest and Xikang national minority area, and research the developmental approach of BSDCC and its influence to the Chinese society in the time of the War and the social reforming.

本文旨在通过重建中华基督教会边疆服务部在四川西北及西康少数民族地区的医疗卫生事业及宗教事工的历史，认识战争与社会转型中的中国基督教会的发展路径选择及其对中国社会改良产生的作用与影响。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点：&一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的& [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括：&一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。&

From the macro-point view of Christianity history in China, the development of Christian secondary schools after registration in West China indicates that Christian secondary schools was forced to Sinicization under the guide of "Christianizing China".

以整个基督教来华传教的宏大角度观之，华西基督教会中学在立案后的发展状况无不表明，教会中学在&基督化中国&的目标指引下最终走上了中国化的道路。