新教的

Contemporary politics is precisely this devastating experimentum linguae that disarticulates and empties, all over the planet, traditions and beliefs, ideologies and religions, identities and communities.

隔离着人们的的交往的正是那本应该促进人们之间的交往的语言！记者和媒体是新时代里的神父，需要我们在新教运动中那样将其推翻。

American Protestant missionaries went to China with the goal of evangelizing the heathen China and replacing Chinese civilization with Christian civilization .

经济上的扩张往往伴随着文化上的扩张，美国的新教传教士，带着把福音传播给中国人的使命踏上传教的征途，期待着能使异教的中国人皈依基督信仰和基督徒的生活方式。

Following the economic expansionists, American Protestant missionaries went to China with the goal of evangelizing the heathen China and replacing Chinese civilization with Christian civilization.

经济上的扩张往往伴随着文化上的扩张，美国的新教传教士，带着把福音传播给中国人的使命踏上传教的征途，期待着能使异教的中国人皈依基督信仰和基督徒的生活方式。

Are deserting the Catholics and becoming born-again Protestants. Go to any of the younger, feistier churchers in the U.S. like the Church of the Nazarene and you'll see lots of Mexican families with plenty of kids, singing old Scottish hymns in Tex-Mex English.

你只要去任何年轻的，热切的美国新教教堂，比如拿撒勒教堂，你会看到好多的墨西哥家庭，他们都有好多的孩子，在以得克萨斯-墨西哥口音的英语唱着古老的苏格兰圣诗。

A "profession of faith" is enjoined by the Church on special occasions, as at the consecration of a bishop; while the phrase "confession of faith" is commonly applied to Protestant formularies, such as the "Augsburg Confession", the "Confession of Basle", etc. It should be noted, however, that the role of Faith is not identical with creed, but, in its formal signification, means the norm or standard by which one ascertains what doctrines are to be believed.

一个&专业诚信&是责成由教会在特殊场合，如在神圣的主教，而改为&忏悔的诚意&是普遍适用於新教formularies ，如&奥格斯堡自白&中，&忏悔的巴塞尔&等等，应该指出，然而，信仰的作用是不相同的信仰，但是，在其正式含义，是指规范或标准，其中一个确定的理论是什麼可以相信。

As to the relationship between the catholic society and the protestant society in America, it s more suitable to describe the change as "syncretizing" than "melting", because there is no target to "be melted " in the American polynary society.

这种转变与人们通常所说的&融入&不同，美国天主教与新教社会的关系以&融合&概之显得更贴切，因为在多元的美国社会，并不存在一个融入的对象，而且天主教社会也并没有失去自己的特性，仍然视自己为一个独特的信仰群体。

To fulfill his declared goal of scrutinizing "the cracks in the granite of genius," Garff quotes at length from Kierkegaard's 62 journals, as well as from the "theological torpedo" that the "anticlerical warrior" launched with scores of diatribes against "cultural Protestantism" and organized Christianity in the last year of his life.

Garff为了实现他宣称的仔细观察&天才坚如磐石的信仰背后的裂隙&这一目的，从克尔凯戈尔62本日记中，以及由这位&反教权斗士&在他晚年发动的，针对&文化新教主义&和教会组织的基督教，略带谩骂意味的&神学攻击&中引用了相当的篇幅来进行分析。

When about the year 1580 certain English Catholics, under stress of grievous persecution, defended the lawfulness of attending Protestant services to escape the fines imposed on recusants, the Jesuit Father Persons published, under the pseudonym of Howlet, a clear exposition of the "Reasons why Catholiques refuse to goe to Church".

当关于1580年的某些英语天主教徒，在压力下的严重迫害，辩护的合法性，出席新教服务，以逃避罚款，对recusants ，耶稣的父亲人士发表后，根据化名的howlet ，明确阐述了&的原因catholiques拒绝专家组教会&。

His premature Liberalism was acquiesced in by many of the clergy and laity of the Established Church, which alone had nothing to gain by it, but excited the most violent opposition among the Protestant Nonconformists who, with the exception of the Quakers, preferred a continuance of bondage to emancipation if shared with the hated and dreaded "Papists".

他过早的自由主义是默许的许多神职人员和信徒的教会成立，它就有什麼好处，但兴奋最为激烈的反对派之间的新教Nonconformists谁，唯一的例外是谊，倾向於继续解放束缚，如果共享的憎恨和害怕

The title imitates ThePilgrim'sProgress, the name of the classic 17th-century English tale of a fevered Protestant fleeing from the City of Destruction to seek salvation in the Celestial City -- the tale of a single-minded③true believer.

标题模仿的是17世纪英国经典故事《朝圣者的历程》（中文书名译为《天路历程》），该书描写的是一位亢奋的新教教徒逃离毁灭之城，去天国寻求拯救———这是一个&一根筋&的虔诚信徒的故事。

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。