如基督的

Christ, however, instead of informing His Apostles that he intended to use such a figure, told them rather the contrary in the discourse containing the promise:"the bread that I will give, is my flesh, for the life of the world"(John 6:52), Such language, of course, could be used only by a God-man; so that belief in the Real Presence necessarily presupposes belief in the true Divinity of Christ, The foregoing rules would of themselves establish the natural meaning with certainty, even if the words of Institution,"This is my body - this is my blood", stood alone, But in the original text corpus and sanguis are followed by significant appositional additions, the Body being designated as "given for you" and the Blood as "shed for you "; hence the Body given to the Apostles was the self same Body that was crucified on Good Friday, and the Chalice drunk by them, the self same Blood that was shed on the Cross for our sins, Therefore the above-mentioned appositional phrases directly exclude every possibility of a figurative interpretation.

基督的，不过，不是告诉他的门徒说，他打算利用这样一个数字，告诉他们，而不是相反，在话语含有许诺说："面包，我会给予，是我的肉体，为生活的世界"（约翰6时52分），如语言，当然可以只用了一个神人，所以这种信念，在现实存在一定的先决条件的信念，在真正的基督的神，前述规则，将自己建立的自然与意义确定性，即使字的机构，"这是我的身体-这是我的血"，孤家寡人，而且在原来的文本语料库和血，其次是显著的a ppositional增补时，身体被指定为"给你"，以及血液作为"大棚为你"，因此，身体向使徒是自我同一机构，被钉在十字架上周五良好，并chalice喝醉了，由他们来说，自我相同的血缘，这是大棚在十字架上为我们的罪，因此，上面提到的appositional短语直接排除一切可能性，一个形象化的诠释。

On the other hand utterances of Severus which make Christ's sufferings voluntarily permitted, rather than naturally necessitated by the treatment inflicted on His Body, might perhaps be defended by the consideration that from the union and consequent Beatific Vision in the Soul of Christ, would congruously ensue a beatification of the Soul and a spiritualizing of the Body, as was actually the case after the Resurrection; from this point of view it is true that the possibility of the Humanity is voluntary (that is, decreed by the Divine will) and not due to it in the state which is connatural to it after the union; although the Human Nature is of its own nature passible apart from the union St.

另一方面言论的塞维鲁，使基督的苦难允许自愿，而不是自然所必需的治疗对他的身体，或许可以捍卫的审议，从工会和由此幸福的远景在基督的灵魂，将随之congruously 1宣福灵魂和spiritualizing的机构，如实际情况后复活，从这个角度看这是事实的可能性人性是自愿的，而不是由於它在该州是它固有的工会后，虽然人的本质是其本身的性质passible除了工会（圣托马斯岛，三，问：十四，字母a。

Yes, as you say love is the edict of Jesus Christ.

不错，如你所说的法令是耶稣基督的爱。

"The forecourt of a building, such as an early Christian church, enclosed on three or four sides with porticoes."

建筑的前厅，如早期的基督教堂，三面或四面有柱廊围绕。

Her idolatrous love to him had made Jesus' face obscured, she would not recognize her Savior.

她对他如偶像崇拜一般的爱使基督的脸变得模糊，她无法认出她的救主基督。

Dodd's pupil, JAT Robinson, interprets Christ's parousia not as a literal event of the future but as a symbolical or mythological presentation of what happens whenever Christ comes in love and power, displaying the signs of his presence and the marks of his cross.

多德的瞳孔，李祖泽罗宾逊诠释基督的圆满并非如字面意思，一旦未来，但作为一个具有象徵意义的神话或陈述会发生什麼，每当说到基督在爱情与权力，展现了他的存在的迹象和标志他的十字架。

At the beginning of His Work, the Tempter had suggested that the Christ should achieve absolute victory by an act of presumptuous self-assertion, utterly opposed to the spirit of the Christ, but which Satan represented as an act of trust in God, such as He would assuredly own.

在开始他的工作，在诱惑曾建议，应实现基督的绝对胜利的行为放肆自我主张，完全反对的精神，基督，但撒旦派的行为对上帝的信仰，如他将自己的肯定。

The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth the Sacrament of the Body and Blood of Christ; yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing.

恶人，如属无效的，生动的信仰，虽然他们的肉体关系，并具有明显的新闻与他们的牙齿圣餐其身体和血液基督的，但在任何聪明人是他们partakers基督：而是以他们的谴责，做吃的和喝的迹象或圣餐这么伟大的事。

Later theologians resorted to the unseemly explanation, according to which Christ is present in diminished form and stature, a sort of miniature body; while others (as Oswald, Fernandez, Casajoana) assumed with no better sense of fitness the mutual compenetration of the members of Christ's Body to within the narrow compass of the point of a pin.

后来的神学家（如rossignol ， legrand ）诉诸以得体的解释，根据该基督是目前在缩水的形式和地位，是一种微型机构，而其他（如2012年，费尔南德斯，卡萨霍阿纳）假设，没有较强的体格相互compenetration的成员是基督的身体内部的狭隘指南针的点一针。

The communion of saints is a great and inspiring assemblage, but it has only one possible hall of meeting, and that is, the present, and the mere lapse of time through which any particular group of saints must travel to reach that meeting-place, makes very little difference.

就如&圣徒相通&（译者注：神学名词，指因信借基督的灵与耶稣基督联合的所有圣徒，彼此成为一体的团契与交通），它是一种伟大而壮观的集会，然而&会堂&只可能有一个，那就是&现在&，任何一个圣徒小团体都必须乘时光隧道到达&现在&这个&会堂&，所以，时光的流逝其实并没有太大的意义。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。