基督教化

Early Gothic Middle Ages, Bavaria, Alemannic immigrants who live in this area of Germanic and Christian. In 996 AD, for the first time in the history books refer to the "Austria."

中世纪早期哥特人、巴伐利亚人、阿勒曼尼人入境居住，使这一地区日耳曼化和基督教化。

Hence , the theocratic establishment of that time was marked with the Christianization of the newly-arising barbarian regime and the feudalization of Europe .

加洛林时代是罗马文明衰落后近代西方文化形成的初始时期，其神权统治伴随着新兴蛮族的基督教化历程及欧洲的封建化过程。

Even in the Christianization of the Roman Empire it was seen as the most formidable opponent of the Christian divine healing in the eyes of the church fathers.

这种医疗从西元前四世纪开始起大为流行，即使在罗马帝国基督教化的过程中，亦历久不衰，甚至被基督教的教父视为基督做为行使神迹医疗者最为强大的敌人。

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。"

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 learned gnosis of Valentinus, Basilides, and their schools presupposes this popular gnosis, which, however, has been thoroughly Hellenized and Christianized and sometimes comes very near to the views of Middle Platonism.

有学问的亚伦丁，巴兹尔诺斯替派，他们的学校预示着这种通俗的诺斯替，然而，通过希腊化和基督教化，有时候变成了十分接近中期柏拉图主义的观点。

In every modern country that is Christian or post-Christian, women are the beautiful sex --- to the detriment of the notion of beauty as well as of women

无论是在基督教化还是后基督教化的现代国家中，女性是美丽的性别，这不管是对于&美丽&的观念还是对女人本身都是一种损害。

Although the practice of Holy Communion was first alluded to in the Christian Bible and defined by theologians in the first centuries A.D., around the time of the appearance of the first Christianized Grail literature, the Roman church was beginning to add more ceremony and mysticism around this particular sacrament.

尽管圣餐的实践在基督教圣经中首先被暗示到，由第一个世纪的神学家确立，大约在这个时期最先出现基督教化的圣杯文学，罗马教会开始在这个独特的圣礼上添加更加多的典礼和神秘主义。

As Europe became Christianized the pagan holidays lost their religious character and either changed into popular secular celebrations, as with May Day, or were merged with or replaced by new Christian holidays as with Christmas , Easter , and All Saint's Day .

随着欧洲成为基督教化的异教节日失去了他们的宗教性质，要么变成流行的世俗庆典，与5月1日，或者是合并或新的取代基督教与假日圣诞节，复活节和万圣节。

Cooperative Organization of Christian Higher Education("Cooperative Organization"),a service administrative organization of higher education for Christian that co-sponsored in 1920s in North America by western Zion,western Trustees board of Christian Colleges in China,mainly served the common demand for the development of higher education for Christian in China,as well as that provided associative support and guidance in North America,for the ultimate goal of "Christianizing China".

基督教高等教育合作组织是20世纪20年代初由西方基督教会、中国基督教大学西方托事部在北美联合发起的一个具有基督教性质的高等教育服务管理机构，主要满足基督教在中国发展高等教育的共同需要以及在北美提供联合支持和指导的需要，最终达到&中国基督教化&目的。

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。