神

He had lost the sense of what the Chorus was in the hands of the great masters, say in the Bacchae or the Eumenides. He mistakes, again, the use of that epiphany of a God which is frequent at the end of the single plays of Euripides, and which seems to have been equally so at the end of the trilogies of Aeschylus. Having lost the living tradition, he sees neither the ritual origin nor the dramatic value of these divine epiphanies. He thinks of the convenient gods and abstractions who sometimes spoke the prologues of the New Comedy, and imagines that the God appears in order to unravel the plot. As a matter of fact, in one play which he often quotes, the _Iphigenia Taurica_, the plot is actually distorted at the very end in order to give an opportunity for the epiphany.

亚里士多德还忘了合唱队是由那掌握命运者来控制，比如酒神的女祭司或者复仇女神欧墨尼得斯；他弄错了神的显现的用处，欧里庇德斯的单幕悲剧结尾处常有神显现，埃斯库罗斯三部曲的结尾好像与此相似，由于失去了活生生的传统，亚里士多德没有意识到神灵显现的仪式渊源和戏剧价值，而把神认为是有时去朗诵新喜剧开场白的这样一种方便和抽象，想象神的出现是为了解开情节的死结，而事实上，在他经常引用的《在奥利斯的伊菲革涅亚》里，情节实际上在结尾处被搅乱，目的是为了给神一个显现的机会。

By providing opportunities for God's people to corporately worship and celebrate God, for who He is and for His mighty acts in history through Jesus Christ our Lord.

提供一个机会：给神的儿女，因著神，藉著神在我们的主耶稣基督所展现的大能，一起敬拜神，歌颂神。

And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents;Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

他们既然故意不认识神，神就任凭他们存邪僻的心行那些不合理的事，装满了各样不义，邪恶，贪婪，恶毒。满心是嫉妒，凶杀，争竞，诡诈，毒恨。又是谗毁的，背后说人的，怨恨神的（或作被神所憎恶的，侮慢人的，狂傲的，自夸的，捏造恶事的，违背父母的，无知的，背约的，无亲情的，不怜悯人的。他们虽知道神判定，行这样事的人是当死的，然而他们不但自己去行，还喜欢别人去行。

Related terms are polytheism (the belief that there are many gods), henotheism (belief in one supreme god, though not necessarily to the exclusion of belief in other lesser gods), monolatry (worship of only one god, though not necessarily denying that other gods exist), and atheism (denying or disbelieving in the existence of any gods at all).

相关条款多神教， henotheism （信仰的最高神之一，但不一定要排斥其他信仰的神较小）， monolatry （礼拜只有一个神，虽然不一定不可否认，其他神的存在），和无神论（否认或1848中存在任何神在所有）。

The argument on spiritual perishability and imperishability had been an important topic in history of both science and Buddhism, theory of spiritual imperishability corresponded to view of body and spirit in Chinese tradition, so this theory was more influential.

关于神灭神不灭的争论是科学史上也是佛学史上的重大论题，由于神不灭论与中国传统的形神观更契合，所以较神灭论的思想影响更广泛。

Answer: The sins forbidden in the first commandment are, atheism, in denying or not having a God; idolatry, in having or worshiping more gods than one, or any with or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.

以及其他所有放荡无节地把我们的心思、意志、情感置于其他事物上，全部或部分偏离祂的事情，例如轻信、不信、异端、误信、怀疑、失望、固执，面对审判仍然麻木不仁，心里刚硬，骄傲，任意妄为，自以为平安无事，试探神；运用不法手段，倚靠不法手段；爱宴乐；虽有热心，却败坏、盲目，没有分辨力；不冷不热，在神的事上是死的；疏离自我，背叛神；向圣徒、天使或其他任何受造物祷告，崇拜他们；与魔鬼结盟，交鬼求问，听其建议；使人成为我们信仰与良知的主；怠慢、藐视神及其诫命；抵挡、消灭圣灵的感动；不满、厌烦神的安排，指责祂行事愚昧，把各样恶事加诸我们身上；把我们所拥有、所得来、所能做的任何好事都归之于幸运、偶像、自己或其他任何受造之物。

Irenaeus of Lyons in the late 2nd century, claimed in his Against Heresies, We however as always, the more now as better equipped through the Paraclete, that leader into all truth, believe as these do in the only one God, yet subject to this dispensation, that the one only God has also a Son, His Word who proceeded from Himself, by Whom all things were made and without Whom nothing has been made, that this Son was sent by the Father into the virgin and was born of her, both man and God, Son of Man and Son of God and was named Jesus Christ; that He suffered, died, and was buried according to the Scriptures and having been raised up by the Father and taken back into heaven, and sits at the right hand of the Father, He will come to judge the quick and the dead; and that thereafter He, according to His promise, sent from the Father, the Holy Spirit, the Paraclete, the sanctifier of the faith of those who believe in the Father, the Son, and the Holy Spirit.

透过信仰的成形与系统化表述，产生出我们现今所知道的正统教义：相信一位神以三个位格存在──圣父、圣子和圣灵──祂们彼此同等、同永恒并且同质（希腊文为 ousia ）。耶稣不能被视为从属於圣父，像诺斯底派教导说神具有层次；耶稣也不单是另一种形态，像撒伯流派所教导的，表示神仅仅是在不同时间以不同型式存在；耶稣更不是一个神的灵降在他身上，因此他才被选上的人，像亚流所主张的那样，生是一种创造性行为，所以基督事实上是有起源的。头四次教会古代会议决议应当要来肯定只有一位神，但是存在於三个位格：圣父、圣子和圣灵。

Though sometimes he was blindfolded ,no man nor god ,zeus himself included ,was safe from his evils.at one time the little naughty god was wounded by his own arrows and suchburning love was awakened in him for the human maiden psyche that he disregarded the constant interference of his mother and plucked up his courage to beg zeus for justice.another famousstory where eros played an important part was the argonautic expedition.medea ,daughter of king aeetes ,was wounded by eros'' arrows,took jason''s part in recovering the golden fleece and eventually became the hero''s wife.

给自然界带来生机，授予万物繁衍的能力。这位可爱而又淘气的小精灵有两种神箭：加快爱情产生的金头神箭和中止爱情的铅头神箭。另外，他还有一束照亮心灵的火炬。尽管有时他被蒙着眼睛，但没有任何人或神，包括宙斯在内，能逃避他的恶作剧。有一次这位淘气的精灵被自己的箭射中。对人间少女普赛克炽热的爱在他心中复苏，以致于他不顾他母亲的干预，鼓起勇气让宙斯给予公正评判。厄洛斯起了重大作用的另一个著名的故事是亚尔古英雄的远征。美狄亚，国王埃厄忒斯的女儿，被厄洛斯的神箭射中，和伊阿宋一起寻觅金羊毛，最后成为这位英雄的妻子。

On the one side, Bakhtin borrows resources from the mythological world, and permutes"Dionysus"with the"Carnival"by way of"displacement"in discourse, and at last, develops Nietzsche's Dionysian spirit into his unique carnival spirit; on the other side, Bakhtin apparently leads a different way from Nietzsche ranging from interpreting contexts to religious attitudes and spiritual orientations in the following souls of the Dionysiac Theory. He eventually transforms Nietzsche's aesthetically artistic ideal of"Traum und Rausch"("Dream and Drunk") into a religious spiritual demand of"leading two lives", and fulfills"a transcendental journey from the God to the man".

尼采的酒神理论和巴赫金的狂欢理论之间，存在着无比亲密的&对话关系&：一方面巴赫金从神话世界中索取理论资源，通过话语的置换，用&狂欢&取代了&酒神&，将尼采倡导的酒神精神发展成自己独特的狂欢精神；另一方面巴赫金又在遵循酒神理论精髓的同时，在阐释语境、宗教态度、精神所指上，与尼采存在明显的不同，并最终将尼采&梦与醉&的审美艺术理想转换为走向&两种生活&的宗教精神诉求，实现了一种&从神到人的超越之路&。

On the one side, Bakhtin borrows resources from the mythological world, and permutes"Dionysus"with the"Carnival"by way of"displacement"in discourse, and at last, develops Nietzsche's Dionysian spirit into his unique carnival spirit; on the other side, Bakhtin apparently leads a different way from Nietzsche ranging from interpreting contexts to religious attitudes and spiritual orientations in the following souls of the Dionysiac Theory. He eventually transforms Nietzsche's aesthetically artistic ideal of"Traum und Rausch"("Dream and Drunk") into a religious spiritual demand of"leading two lives", and fulfills"a transcendental journey from the God to the man".

尼采的酒神理论和巴赫金(来源：A4eBC论文网www.abclunwen.com)的狂欢理论之间，存在着无比亲密的&对话关系&：一方面巴赫金从神话世界中索取理论资源，通过话语的置换，用&狂欢&取代了&酒神&，将尼采倡导的酒神精神发展成自己独特的狂欢精神；另一方面巴赫金又在遵循酒神理论精髓的同时，在阐释语境、宗教态度、精神所指上，与尼采存在明显的不同，并最终将尼采&梦与醉&的审美艺术理想转换为走向&两种生活&的宗教精神诉求，实现了一种&从神到人的超越之路&。

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。