新教的

This theory - for it was not, and is not necessarily, anything more than a purely theoretical doctrine, and many professors of Antinomianism, as a matter of fact, led, and lead, lives quite as moral as those of their opponents - was not only a more or less natural outgrowth from the distinctively Protestant principle of justification by faith, but probably also the result of an erroneous view taken with regard to the relation between the Jewish and Christian dispensations and the Scriptures of the Old and New Testaments.

这一理论-这是不是，是不一定，什么都多于一个纯粹的理论学说，和许多教授a ntinomianism，作为一个问题，事实上，领导和带头作用，生活相当道德的那些他们的对手-是不是只有更多或更少的自然产物，从鲜明的新教原则的理由，信仰，但也可能造成一种错误的看法方面所采取的之间的关系，犹太教和基督教dispensations和圣经的新旧约。

The Reformation triggered a religious war, and Bodin\'s idea of legitimacy was mixed without certain conclusion, the struggle of concept became a cause of war. Hobbes pondered thoroughly to the conflict and war, and launched in two aspects about the thought of "recht": on the one hand, he criticized vigorously some controversial religious doctrines and ideas of good that was labeled dark kingdom, only left the teaching of "Jesus is Christ" which could be acknowledged commonly, at the same time absorbed Bodin\'s concept of "sovereignty", constructed a mortal God in the world—Leviathan; On the other hand, in order to make this mortal God to lay in a stable foundation, Hobbes constructed natural rights theory.

新教改革引发了宗教战争，博丹的合法性主张是混杂而无定论的，观念之争因而成为战争的一个根源，霍布斯对冲突和战争以及法权秩序的变化进行了深入思考，从两个方面展开了关于法权秩序的主张：一方面他将一些引起争议的教义、善的观念贬斥为黑暗王国的东西，大力批判，而只留下争论各方都能够承认的"耶稣就是基督"这一共识性的教义，同时又吸收博丹的主权概念，构造出尘世的上帝——利维坦；另一方面，为了使这一人间上帝奠立于稳固的基础上，霍布斯用政治科学构造了自然权利理论。

This German theologian made a complete cancellation of catholic church from the secular system through the teaching of "sola gratia", the Church could not qualify as a legal unit, so could not seek secular interests, for the soul\'s salvation was dependent on the inner belief without the help of external church; Protestantism simultaneously initiated to question the legitimacy of old legal order, and the Lutheran criticism of the Catholic Church led to a significant change in the order.The third section discusses Bodin\'s theory of "sovereignty".

第二节阐释路德宗教改革对天主教会等级秩序的冲击，这位德国的神学家通过倡导"因信称义"而彻底取消了教会在世俗中的法权角色，教会没有资格成为一个法权单元，不能谋取世俗利益，因为灵魂的得救依赖的是内心的信仰，新的教会使无形的，不可能成为一个世俗机构；这种新教教义同时引发了对旧有的法权秩序合法性的质疑，这导致了旧秩序的重大转变。

On specific time and in special area there emerged the Market Order.which wasoriginated from the spirit of freedom in ancient Athens,the tension between superorder and real order,the confirmation of individual rights since the NewProtestant Reform and the idea of rule of law and relevant legal tradition whichstemmed from the Gregory Ⅶ's Revolution.

第二章 在特定的历史时空和地域产生了市场秩序这一秩序形态，它自有其理念根基：自由精神的古希腊萌发、希伯莱——基督教的幽黯意识及其与此相应的制度设定、超越秩序对世俗秩序的二元张力及新教改革以来的个体权利的尊崇、起源于教皇革命的法律传统和法治精神，均为现代西方市场秩序提供了强大的精神动力。

The Spirit of God might and did breathe into later writings, and the presence of the deuterocanonical books in the Church's Canon at once forestalls and answers those Protestant theologians of a preceding generation who claimed that Esdras was a Divine agent for an inviolable fixing and sealing of the Old Testament To this extent at least, Catholic writers on the subject dissent from the drift of the Josephus testimony.

上帝的精神可能没有呼吸，到后来的著作，以及存在的次经书，在教会的佳能在一次forestalls和答案，那些新教神学家的前面一代，他们声称埃斯德拉斯是一个神圣的代理人不可侵犯的固定与密封旧约这至少在某种程度上，天主教作家关於这一主题的异议从漂移的约瑟夫的证词。

Other objections include the tendency to identify holiness with quietistic self abasement and even loss of personality, an otherwordly asceticism that calls for the rejection of all secular culture as sinful, confining the grace of God to stereotyped forms of religious experience, an overemphasis on feeling, and claiming with overweening confidence the special action of the Holy Spirit in one's life and direct inspiration in the details of thought and action.

这是一个天主教的想法，仍然饱和新教pietism ，其它包括反对的倾向，以确定成圣与quietistic自我自卑，甚至丧失人格， otherwordly禁欲主义，要求拒绝一切世俗文化作为罪孽深重的，仅限于天主的恩典以刻板形式的宗教经验，过分强调感觉，而且声称与overweening信心专项行动的圣灵在一个人的生活和直接的灵感在细节中的思想和行动。

But as a proportion of the shrinking religious population, fundamentalist Protestantism, conservative Catholicism and orthodox Judaism have been expanding, while mainline Protestantism, liberal Catholicism and reform and conservative Judaism are losing adherents, mostly to non-belief.

但当宗教人口急速萎缩，基本教义派的新教{、传统的天主教徒及传统的回教徒正在扩张而主要的新教徒、自由的天主教徒及改革者、保守的犹太教徒正在失去信徒，大部份变成无信仰者。

With the accession of Edward VI, who had been brought up in the reformed faith, with Seymour, also a Protestant, omnipotent in the Council, and Cranmer, now able to show his hand and work his will, the party of the Reformation became possessed of all the resources of national power, and during the five years of the reign (1547-53) remained triumphantly in the ascendant.

随著加入的爱德华六世曾有人提出，在改革的信念，与西摩，也是一个新教，无所不能，在安理会中，并克兰默，现在能够证明他的手和他的工作会，党的改造，成为具有所有资源的综合国力，并在5年的统治（ 1547至1553年）仍洋洋得意，在方兴未艾。

As a Protestant missionary in Samsun, on the Black Sea, he has had death threats and his church has been repeatedly stoned.

作为在黑海海岸的萨姆松城中传道布教的新教教士，他的生命受到了死亡的威胁，他所在的教堂不断遭到石块的攻击。

However, continued the ecumenical efforts of John XXIII in his contacts with Protestant and Orthodox churches, as in his attempt to make discreet moves in the direction of pragmatic accommodation with the communist regimes of eastern Europe, a policy that would have been unthinkable during the reigns of Pius XI and Pius XII.

，不过，继续合一的努力，约翰二十三世在他的接触，新教和东正教教堂，因为在他企图使谨慎的动作的方向，务实的住宿与共产主义政权的东欧，这一政策将一直不堪设想期间统治碧岳十一和碧岳十二。

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。