新教的

We saw the beginning of institutional ecumenism in the 1960's, with The World Council of Churches , mostly liberal mainline Protestant denominations who denied such essential doctrines as the inerrancy of Scripture and a literal, bodily resurrection of Christ.

我们看到，在1960年初的体制普世的，与世界基督教新教主要教派人士否认这种自由为主的基本教义的经文和惯性字面，耶稣复活的身体。

They resolutely clung to the names "United Brethren" and "Moravians" as their official and popular designations, and the "Bill for encouraging the people known by the name of Unitas Fratrum or United Brethren to settle in His Majesty's colonies", passed in 1749, gives official sanction to the old name, recognizes that the Brethren belonged to an "ancient protestant and episcopal Church", and maintains their connection with Germany.

他们坚决醉心於他们的姓名："美国兄弟"，" moravians "作为其官方与民间番号，以及"法案，以鼓励人们所认识的名字乌尼塔斯fratrum或美国兄弟定居在国王陛下的殖民地"，通过在1749年给予正式制裁，以原来的名字，认识到这弟兄中，属於一种"古老的新教和圣公会"，并能保持其涉嫌与德国。

This study will focus on an analysis and evaluation of the efforts of the Asian Protestant Women in negotiating between a global, universalistic religion with heavy imperialistic overtone and their local indigenous, yet highly patriarchal, nationalistic cultures and identities to form a movement of resistance.

本研究聚焦于分析和评价亚洲新教妇女的努力，看她们如何面对有浓厚帝国主义色彩的全球性、普世性宗教、有强烈的男权性质的民族主义文化，如何在这其间发展出自己抵抗运动的身份。

If man, as the Protestant theory of justification teaches, is justified by faith alone, by the external justice of Christ, or God, the conclusion which Martin Luther (Sermo de nat. Maria) drew must follow, namely that "we are all equal to Mary the Mother of God and just as holy as she".

如果男子，因为新教理论的理由教导说，是有正当理由的信念，仅由外部司法基督的，还是神，其结论马丁路德（ sermo德NAT的玛丽亚）提请必须遵循的，那就是，&大家都是平等以玛利亚天主之母，正如圣地，因为她&。

Then it was that the great mercantile powers of Spain, France, Holland,and Britain emerged from the combinations of feudal baronies that had kept the Middle Ages in a state of local and constant warfare; that Protestant reformers like Martin Luther and John Calvin finally broke the authority of the medieval chur-state that had dominated Eurpoe since the fall of Rome; that the spirit of inquiry and enjoyment of the senses aroused man to his greatest age of art and learning.

当时，封建贵胄联合——这种联合曾使中世纪不断处于局部的战火动乱之中——促使西班牙、法国、荷兰和英国出现强大的重商力量；诸如马丁。路德和约翰。加尔文等新教改革者最终打破了自罗马失陷以来就始终占据欧洲统治地位的中世纪政教合一的体制；探索精神和感官享受唤醒了人们，使人攀上了艺术和学术的最伟大时期。

As the 19th century gave way to the 20th, and the power of the church and other established institutions waned, Weber worried in books like The Protestant Ethic and the Spirit of Capitalism that newer institutions, especially large business corporations, were incapable of imbuing people with a sense of purpose.

随着时间从19世纪进入20世纪，教堂和其他已确立的机构的权力开始消退，韦伯在多本书中（如《新教伦理与资本主义精神》）表达了他的担忧：新的机构，特别是巨大的商业企业不能让人们拥有目的感。

As Henry teetered between Catherine's Catholicism and Anne's Protestantism, the faith of a nation depended on a monarch's lust.

由于亨利在凯瑟琳的天主教和安妮的新教之间的取舍不定，国王的欲望决定了国家的命运。

Whitman's long lines, derived from the metric of the King James Version of the Bible, and his democratic inclusiveness stand in stark contrast with Dickinson's concentrated phrases and short lines and stanzas, derived from Protestant hymnals.

惠特曼的大排长龙，来自公吨国王詹姆斯版本的圣经，他的民主包容的立场形成了鲜明的对比与狄金森集中词组和短期线和stanzas ，来自新教hymnals 。

Leaving far behind the old Protestant view, the Pietists referred regeneration to the personal experience of justification in union with a sincere conversion to a new life, consisting especially in charitable activity.

离开，远远落后于老新教认为，虔诚主义者（ spener ，啊佛朗克，亲岑多夫）提到的再生，以个人的经验，在联盟的理由，与真诚的转换到一个新的生活，构成，特别是在慈善活动。

This, indeed, ever since Luther's famous tract, The Babylonian Captivity of the Church (1520) had been the main point of the Protestant assault, in this sense, that what was challenged here was what every man could appreciate immediately, namely, the actual practice of the religion instituted by Christ our Lord.

这一点，事实上，自从路德的著名道，巴比伦囚禁的教会（ 1520 ）已被这点主要的新教殴打，在这个意义上说，这是什么挑战，在这里是什么人都可以立刻欣赏，即实际实践中的宗教是由基督我们的上帝。

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。