基督教化

Nietzsche"s political philosophy is not piled up a dish of messy sand by maxim form, the writer thinks that Nietzsche"s political construction has his continuous logicality. It"s an expression of political philosophy that is constructed on the base of force will and life will, it makes life reach at a transitional bridge that can supply condition for the salvation of art. Thus, there are three understandings here. Firstly, politics is an objective expression of power will, also is an external expression of power will. The real politics depends on power will and services to their requirement and regulation; Secondly, the life faces on the double crises, on the one hand, the life falls into denial of Christian morality. Morality of Christianity presumes another world that life never touch for. This is world of soul belief and pursue, meanwhile, life is depreciated and degenerated as "evil", so the value of life suffers from misunderstanding and denial. Things of presence are subverted as things of exeunt."Uprising of slave in morality" results in the denial of ",master morality, at the same time, although modern democratic politics that based on morality of Christianity makes person return secular life and makes life identity and trite. This kind of politics creates privation of special vulture and race. On the other hand, internal requirement of power will results in the crisis of life because the characteristics of power will is continuous making and destroy.

尼采的政治哲学并非是以格言形式堆积而成的一盘散沙，笔者认为，尼采的政治建构有其一贯的逻辑性，体现为其政治哲学是建构在强力意志或生命意志基础上的并使生命达至艺术拯救提供条件的一座过度性桥梁，对此有三层理解：首先政治是权力意志的一种客观体现，是全力意志的一种外化，真正的政治必须立足于权力意志之上并服务于其要求和规定；其次，生命面临着双重危机，一方面，生命陷入基督教道德的否定之中，基督教道德设定了一个生命遥不可及的彼岸世界，这是灵魂信仰和追求的世界，同时生命被贬堕为"恶"，这样，生命的价值遭到误解和否定，在场的事物被颠覆为退场的事物，"主人道德"被否定，这是"道德上的奴隶起义"的结果，同时基于基督教道德之上的现代民主政治虽然使人回到了尘世，但是又将生命齐一化和平庸化，造成特殊文化和特殊种族的缺位，而正是这种文化和这种种族才能真正地肯定生命；另一方面，生命的危机是权力意志内在的要求所致，因为权力意志的一个特质就是连续地生成和毁灭，就生命本身就是权力意志而言，毁灭就是其必然的命运。

Chinese Christian music, especially Chinese hymnody, has long beenthe center of attention since the early 20th century.

自二十世纪初始，基督教圣诗音乐中国本色化问题一直是教会关注的焦点，基督教从一个"洋教"落地中国，生根开花结果，终于形成了中国本色化的教会，圣诗音乐本色化是其中的重要部分。

Thisarticle attempts to study the formation, characteristics and humanistic implications ofChinese hymnody in three chapters. Chapter 1 introduces the formation anddevelopment of Chinese hymnody from the political, religious, and culturalperspectives. Chapter 2 analyzes the various features of Chinese hymnody anddemonstrates that Chinese hymnody is a synthesis of Chinese and western culture andmusic. Chapter 3 explains the value, significance and influence of Chinese hymnodytoday from cultural, progressive, and aesthetic perspectives.

第一章简介了中国基督教圣诗音乐生成的政治及宗教文化背景，指出其对中国基督教圣诗音乐的作用与影响，并梳理了中国基督教圣诗音乐本色化发展概况；第二章论述了中国基督教圣诗音乐的多样性及崇拜性表现特征，从词曲的来源、和声的民族化及在崇拜中的表现特征分析中国基督教圣诗音乐中西融汇的多元特征；第三章是从人文角度对中国基督教圣诗音乐的透视，从其文化内涵、现代性变迁及审美取向来三个方面阐明了中国基督教圣诗音乐在当代的价值、意义及影响。

Chapter five examines the process and reasons of Constantine's conversion to Christianity and the officialization of Christianity. It also discusses the significance of this conversion on both Early Christianity and the Roman Empire.

第五章，分析了君士坦丁皈依基督教及基督教官方化的过程及其原因，以及这一转变对基督教和罗马帝国双方的深刻影响。

Christianity, at that time, came to play an active role and served as the spiritual asylum of the unprivileged and impoverished Korean people.

教会的本土化与扩张机制：韩国教会基层组织严密，并致力于教义的本土化，在此基础之上还积极从事海外传教活动，建立了一整套基督教扩张机制，推动了基督教的快速发展。

This large mass of Christians helped to forge what was in many ways a very "Christianized" society, as we shall see.

这许多的基督徒造成了一个在许多方面非常「基督教化」的社会，如同我们将看到的。

Why?Do the Americans think that a christianized China will approach to the USA?

为什么？难道美国人以为中国基督教化了就能亲近美国吗？

Most religious historians agree that St Nicholas did not actually exist as a real person, and was instead a Christianized version of earlier Pagan gods.

多数宗教历史学家认为圣尼古拉斯并没有以真人存在过，而事实上他是早期异教神的一个基督教化的版本。

In all probability, the Copts, and perhaps before them the Melchizedekians, had christianized a custom and ritual already in existence.

所有可能性中，埃及基督徒可能在默基德之前，已将习俗、仪式基督教化。

Although these activities had separate emphasis and different forms,almost all of them were motivated by enhancing the Christian character of the colleges:the dispatched teaching staffs should be Christians or with definite purpose on Christianity; strive for resources from ways of Christianity as much as possible and control the proportion of the recruited funds from non-Christian way;and it had been the premier rule of "greater Christianizing colleges" for making education policies and the plans.

这些管理服务活动虽然各有侧重，形式也不同，但几乎都蕴涵着强化大学基督教性质的动机：派遣的教职员必须是基督徒或具有明确的基督教目的：尽量争取基督教途径的资源、控制非基督教渠道的资金募集比例；&使大学更加基督化&一直被奉为教育政策与计划制定工作的圭臬。

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。