通谕的

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。

He was the trusted secretary and advisor of Alexander, and his name appears in the list of those who signed the encyclical letter subsequently issued by the primate and his colleagues to offset the growing prestige of the new teaching, and the momentum it was beginning to acquire from the ostentatious patronage extended to the deposed Arius by the Eusebian faction.

他是值得信赖的秘书和顾问亚历山大，和他的名字出现在名单上的那些签署了通谕信随后发出的灵长类和他的同事们，以弥补日益增加的威望提高，新的教学，势头，它已开始收购从排场载客量扩大到废黜arius由eusebian派系。

In his encyclical Mysterium Fidei (Mystery of Faith, 1965), Pope Paul VI restated the traditional teaching to correct the views of some modern Roman Catholic theologians that the change consists merely in a new religious finality ("transfinalization") or significance ("transignification"), resulting in either case in little more than a symbolic divine presence.

在他的通谕神秘信（神秘的信仰， 1965年），保禄六世重申了传统教学以正确的意见，又不乏现代的罗马天主教神学家认为，改变选区只在一个新的宗教终局（" transfinalization "）或意义（" transignification "），因而在这两种情况下，在略多于一个象征性的神的存在。

Returning to a theme he highlighted in Evangelium Vitae itself,50 the Pope also recognizes that building a new culture of life requires affirmative pastoral and educational efforts, not simply legal prohibitions of activities opposed to the right to life.

回到他在《生命的福音通谕》中强调的主题，［50］教皇也承认了建构一个新的生命文化需要牧师的赞同和教育的努力，而不仅仅是法律对于违背生命权的行为的禁止。

Humanae Vitae states: Unless we are willing that the responsibility of procreating life should be left to the arbitrary decision of men, we must accept that there are certain limits, beyond which it is wrong to go, to the power of man over his own body and its natural functions -- limits, let it be said, which no one, whether as a private individual or as a public authority, can lawfully exceed.

人类生命通谕」提出：「为此，如果不愿把传生使命让人随意处理，必须应该承认，人对於自己的身体和身体的机能的主权是有限度的，任何人，无论是私人或政府，都不得侵犯这一限度。这种限度只有在尊重整个人体和身体的自然机能的原则下，并根据以上所说的原则。

For an accurate and exhaustive survey of its main lines of thought we refer the reader to the Encyclical "Pascendi Dominici Gregis"(8 Sept., 1907), the professed aim of which is to defend the Catholic Church against Protestant infiltrations.

准确和详尽的调查，其主要思路，我们的读者提到的通谕& Pascendi Dominici Gregis &（ 1907年9月8日）中，宣称其目的是捍卫天主教对新教的渗透。

The most solemn condemnation of Naturalism and Rationalism was contained in the Constitution "De Fide" of the Vatican Council (1870); the most explicit and detailed condemnation, however, was administered to modern Liberalism by Pius IX in the Encyclical "Quanta cura" of 8 December, 1864 and the attached Syllabus.

最隆重的谴责自然主义和理性主义是载于宪法的&善意&，梵蒂冈会（ 1870 ）；最明确和详细的谴责，但是，管理到现代自由主义由碧岳九，在通谕&广cura & 1864年12月8日及所附的教学大纲。

Among these the Encyclical "Aeterni Patris" mentions Paris, Salamanca, Alcalá Douai, Toulouse, Louvain, Padua, Bologna, Naples, and Coimbra as "the homes of human wisdom where Thomas reigned supreme, and the minds of all, teachers as well as taught, rested in wonderful harmony under the shield and authority of the Angelic Doctor".

其中的通谕& Aeterni祖国报&提到巴黎，萨拉曼卡，阿尔卡拉杜埃，图卢兹，鲁汶，帕多瓦，博洛尼亚，那不勒斯，和科英布拉的&家园人类智慧的最高统治地位，托马斯和思想的一切，教师以及教，休息的美妙和谐的盾牌和权威的天使博士&。

In his encyclical Mysterium Fidei (Mystery of Faith, 1965), Pope Paul VI restated the traditional teaching to correct the views of some modern Roman Catholic theologians that the change consists merely in a new religious finality ("transfinalization") or significance ("transignification"), resulting in either case in little more than a symbolic divine presence.

在他的通谕神秘信（神秘的信仰， 1965年），保禄六世重申了传统教学以正确的意见，又不乏现代的罗马天主教神学家认为，改变选区只在一个新的宗教终局（& transfinalization &）或意义（& transignification &），因而在这两种情况下，在略多于一个象征性的神的存在。

In his encyclical Mysterium Fidei (Mystery of Faith, 1965), Pope Paul VI restated the traditional teaching to correct the views of some modern Roman Catholic theologians that the change consists merely in a new religious finality ("transfinalization") or significance ("transignification"), resulting in either case in little more than a symbolic divine presence.

在他的通谕神秘信（神秘的信仰， 1965年），保禄六世重申了传统教学以正确的意见，又不乏现代的罗马天主教神学家认为，改变选区只在一个新的宗教终局（& transfinalization &）或意义（& transignification &），因而在这两种情况下，在略多於一个象徵性的神的存在。

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。