通谕

Coming down to our own times and the results of the Encyclical, which gave a new impetus to the study of St. Thomas's works, the most important centres of activity are Rome, Louvain, Fribourg, and Washington.

今后，以我们自己的时间和成果的通谕，使新的动力研究圣托马斯的作品，最重要的中心活动的罗马，比利时鲁汶，弗里堡，和华盛顿。

Vian said the encyclical was consistent with the important conciliar novelties on the concept of marriage, but above all it was a prophesy for our days.

Vian 说此通谕以婚姻的概念，与重要会议的新意一致，尤其为今日的我们是一项预言。

In his encyclical The Splendor of Truth, Pope John Paul II reminded us of the necessary link between freedom, truth and the good.

在他的那篇通谕真理的光辉中，教宗若望保禄二世提醒我们自由，真理和善行之间存在必然关联。

Let us recall then the words from the first encyclical letter written by Pope John Paul II, Man cannot live without love.

让我们回想教宗若望保罗二世第一道通谕的话语：没有爱，人不能生活，他会成一个不了解自己的人，他的生命会毫无意义。

The Vatican stated its official position in a 1950 papal encyclical which stated that evolution was not inconsistent with Catholic teaching.

梵蒂冈在1950年的教皇通谕中正式声明，进化与天主教教义不是不相容的。

And in the Encyclical "Sapientiae Christianae"(10 January, 1890), the same pontiff adds: The Church and the State have each its own power, and neither of the two powers is subject to the other.

并在通谕" Sapientiae Christianae "（ 1890年1月10日），同教皇补充说：教会和国家都自己的力量，这两种权力是受其他。

The Pope here relies on John XXIII's discussion of human rights in the encyclical Pacem in Terris.

在此，教皇依赖的是约翰二十三世在《和平于世通谕》（ the encyclical Pacem in Terris ）中关于人权的讨论。

The Holy Father in his encyclical Spe Salvi spoke of small hopes, expectations every day, of our many small desires.

教宗本笃十六世在2007年发表的《我们得救，还是在于希望》通谕谈到「小」的希望，我们每天都有期待、有许多小愿望。

Having had no personal intercourse with the Colossians, the Apostle would have been satisfied to address to them and their Christian neighbours an encyclical letter embodying all the matter treated in both Epistles.

有没有个人交往与歌罗西书，使徒将得到满足，以解决他们和他们的基督教邻居通谕信体现了所有的问题都处理书信。

John Paul II issued that call in his 1995 encyclical Evangelium Vitae, in response to what he characterized as a trend to demand a legal justification for contemporary attacks on human life like abortion and euthanasia,"as if they were rights which the state, at least under certain conditions, must acknowledge as belonging to citizens."

约翰·保罗二世在他的1995年《生命的福音通谕》中提出了这一要求，作为对他所描述为对人类生命之现代攻击——如堕胎和安乐死——要求法律证立的趋势的回应，"仿佛它们是权利，至少在某种情况下，国家必须承认是属于市民的。"

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。