一座山的高度

一 一个并不高的小山丘,因一个人独坐其中,竞成就了这座山的高度。 这座山就是敬亭山,这个人就是李白。     

拥有一颗灵慧的心

每个拥有一颗灵慧之心的人,都会有他的“人生激荡史”,都是他那个时代的“巍巍丰碑”;那赴一部生命的秘籍．那是一座人类的宝库。     

听一杯茶香

一个人如果足够长寿,他浑身就沾满喜气;一座房子如果活得够老,它就足够风雅。老人和老房子都有一个相同的特点,那就是聚拢人气,宛如幽幽的磁场,在沙砾里捡着铁粒。     

不见一人,只见耶稣

这是一段大家熟悉的经文,记载了在凯撒利亚腓立比事件暨彼得认信以后的第六天,耶稣带着彼得、雅各和约翰登上了一座高山.在山上,耶稣的形象发生了改变,他脸上放光,衣服洁白,之后又有摩西、以利亚显现.见到这异象,彼得对耶稣说:"主啊,我们在这里真好!你若愿意,我就在这里搭三座棚:一座为你,一座为摩西,一座为以利亚."这时突然有云彩遮蔽他们,有声音从云彩中说:"这是我的爱子,我所喜悦的,你们要听他."惊惧过后,彼得、雅各、约翰三人再举目观看,却不见一人,只见耶稣.     

一马定华山

一马定华山是宋代以后妇孺皆知的陈抟巧弈赵匡胤的故事,这段脍炙人口的仙话,伴随这座名山一直流传下来。西岳华山奇峰高耸,山势险要,山上有座供奉西岳大帝的古庙,不远处有一个仙洞,称之为“希夷洞”,洞中住着一位修道的仙翁,名叫陈抟,道号“希夷先生”,人们常称为‘陈抟老祖’。这一天,一位小道童奉陈抟老祖之命来到山下,见一红脸大汉昏迷不醒,道童用丹药救醒他后,引他来见老祖。而这红脸大汉正是后来的宋太祖赵匡胤。赵匡胤与道童不一会来到希夷洞前,见那洞前松柏参天,密密麻麻的枝叶遮蔽日光,甚为优美。一座白石台摆靠柏树旁,陈抟老祖与一…     

挖一口自己的井

毗邻的两座山上有两个和尚，一个年长，一个年轻，他们分别住在两座山上的庙里。两座山之间有一条小河，他们每天都会在同一时间去河边挑水，久而久之，便成了好朋友。     

一根手指和一只眼睛的故事

1883年,富有创造精神的工程师约翰·罗布林,雄心勃勃地意欲着手建造一座横跨曼哈顿和布鲁克林的大桥。然而桥梁专家们却劝他说这个计划纯属天方夜谭,不如趁早放弃。罗布林的儿子,华盛顿·罗布林,一个很有前途的工程师,也确信这座大桥可以建成。父子俩克服了种种困难,在构思着建桥方案的同时,也说服了银行家们投资该项目。然而大桥开工仅几个月,施工现场就发生了灾难性的事故。父亲约翰·罗布林在事故中不幸身     

一颗钉子

有一个小城建了一座教堂。教堂建好后,城里的居民络绎不绝地前来参观,对教堂的宏伟壮观赞不绝口。     

頌“七、一”

七月一,七月一,党的谭大涎生日,三·卜八年尽辛苦;为国为民创功技!七月一,七月一,光辉历史重意义,三座大山全推倒;人民解放乐无上七!七月一,七月一,祖国到处吸杠旗,超英赶美鼓干勤,共产主义定胜利!七月一,一七月一,不落太阳照万里,人足爱党歌颂党;光荣永远属于你!頌“七、一”@馬玉暉$瀋阳銅網厂!工人~~     

用一根手指建成的大桥

在美国的曼哈顿岛和布鲁克林区之间,有一座跨越东河的悬索大桥,叫布鲁克林大桥。你可能想不到,这座全长1834米,被称为世界"第八大奇迹"的宏伟建筑,却是一位伟大的残疾人建筑师用一根手指指挥建成的。     

Cathedral sex

Sexual dysfunctions may develop out of relationship problems, from poor or ineffective techniques, or from other influences, as overemphasis on performance. This article provides a framework for determining the basis of sexual dysfunction and offers constructive guidelines for dealing with these sexual problems.     

Drilling in the Cathedral

Utilitarianism, alienation, consumerism, and oppression are major forces endangering Earth's well‐being. Over and against these morally and ecologically destructive forces are practices and ideas rooted and nourished in both ancient and modern religio‐moral institutions and traditions. As powerful voices of faith calling the present to account, sacramentalism, mysticism, asceticism, and prophetic liberative practices offer Earth‐honoring ways of life that draw from shared wells and deep‐running waters.     

John Colet,Preaching and Reform at St Paul's Cathedral, 1505-19

Abstract

As a Christian humanist, Colet attempted clerical reform partly by means of preaching. Evidence from Colet's ecclesiastical life as dean of St Paul's suggests that his success was limited by the inappropriate expression of his idealistic ecclesiology, which demanded perfection. Although Colet's passion for preaching was shared and admired by humanist colleagues, his sermons received negative reactions from his cathedral clergy, the Bishop of London and Henry VIII.

The intellectual basis for Colet's ecclesiology was a combination of Pauline theology and Dionysian spirituality, which created a vision of Church perfection by means of purification and illumination. However, Colet sought a spiritual and moral revival, not a fundamental change to the structure of the Catholic Church. Colet's humanist success was achieved mainly outside the ecclesiastical world.     

Let sacred buildings speak: Durham Cathedral and the Jerusalem Temple

This article uses a comparison between Durham Cathedral and the Temple at Jerusalem to argue for the ability of sacred buildings to exercise a religious role in their own right. Although obviously initially dependent on human action for their existence, when built they can then, it is argued, take on a life of their own. While negative influences are frequently noted, here it is positive dimensions that are stressed: first, in respect of experiences of the divine; then, secondly, of their ability to encourage learning from outside the specific faith context; before, thirdly, note is taken of their potential to encourage appropriate moral and political action. Finally, a response is offered to the common objection to such positive evaluation based on the alleged indifference of the early church to sacred buildings.     

Applying Psychological Type Theory to Cathedral Visitors: A Case Study of Two Cathedrals in England and Wales

ABSTRACT

This study uses Jungian psychological type theory to profile visitors to Chester Cathedral in England and St Davids Cathedral in Wales. Psychological type theory offers a fourfold psychographic segmentation of visitors, distinguishing between introversion and extraversion, sensing and intuition, thinking and feeling, and judging and perceiving. New data provided by 157 visitors to Chester Cathedral, considered alongside previously published data provided by 381 visitors to St Davids Cathedral, demonstrated that these two cathedrals attract more introverts than extraverts, more sensers than intuitives, and more judgers than perceivers, but equal proportions of thinkers and feelers. Comparison with the population norms demonstrated that extraverts and perceivers are significantly underrepresented among visitors to these 2 cathedrals. The implications of these findings are discussed both for maximizing the visitor experiences of those already attracted to these cathedrals and for discovering ways of attracting more extraverts and more perceivers to explore these cathedrals.