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正1552年12月,圣方济各·沙勿略虽然身染重疾,但依旧满怀着福音必胜的信念和希望,在中国南部边陲的上川岛眺望着这片神秘的东方国度回归父家。一些人评论圣方济各·沙勿略对中国的传教事业,之所以没有打开中国的大门,一方面因为中国奉行的"闭关索国"的政策;另一方面认为他没有找到合适的敲门砖。这些评论多出于信仰之外的反省,如果以信仰的层面进行分析与反省,则可获得更多的思考。 相似文献
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明朝以降,中西文化交流进入丰富多彩的时期。毋庸置疑,在不同的文明相互碰撞与交融的历史阶段,广东体现出了开放性、兼容性和进步性。当我们回眸历史,就会发现明末清初天主教第三次传入中国的过程中,在广东,也留下了墨彩浓重的一笔——"东方宗徒"方济各·沙勿略试图叩开中国大门未果而抱憾病逝于江门上川岛,以及"中国传教第一人"利玛窦在肇庆开始的中国之旅。 相似文献
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上海教区董家渡天主堂是一座历史悠久、闻名中外的圣堂,奉圣方济各沙勿略为主保。早在1847年11月21日罗伯济主教亲自给这座曾为“主教座堂”的教堂放上第一块基石,接着就破土动工,先由辅理修士马义谷,后由方济各会芒吉里神父督造。而芒神父所兴建的部分工程在1848年倒坍了。然后由罗礼思神父重新主持这 相似文献
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1995年12月10日,上海董家渡天主堂迎来了复堂十周年庆典。是日晴空万里,阳光普照,以圣方济各沙勿略为主保的董家渡教堂在蓝天白日下,更显得雄伟庄严、古老而又年轻。 上午八时,教友们已齐集一堂,连过道里也跪满了人。随着欢乐的钟声响起,金鲁贤主教在本堂蒋卫琳神父、副本堂马达钦神父的陪同下,由辅祭仪仗队前导,进入圣堂。庆祝大典开始了。 在祭台间,金主教首先给150多位教友 相似文献
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三国刘备日:“勿以善小而不为,勿以恶小而为之”。这句话告诉我们做人的道理:只要是善,即使是小善也要做;只要是“恶”,即使是小恶也不能做。 相似文献
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There is an old but powerful argument for the claim that exhaustive divine foreknowledge is incompatible with the freedom to do otherwise. A crucial ingredient in this argument is the principle of the “Fixity of the Past” (FP). A seemingly new response to this argument has emerged, the so-called “dependence response,” which involves, among other things, abandoning FP for an alternative principle, the principle of the “Fixity of the Independent” (FI). This paper presents three arguments for the claim that FI ought to be preferred to FP.
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Two types of matching designs, static and dynamic, are differentiated. While all matching designs are logically the same in terms of the probability model which determines chance level of performance, an attempt is made to demonstrate that there is an interaction between the tactics, strategies, and actual knowledge ofS and the type of design used which will, in turn, lead to different results even whenS's knowledge is held constant. It is suggested that analogous situations may exist within the framework of the traditional psychometric model.The work reported in this paper was supported by a National Science Foundation Undergraduate Research Participation Grant (NSF-G15797) to the senior author. The authors are indebted to Joel E. Greene for his advice and criticism. 相似文献
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《Canadian journal of philosophy》2012,42(3):303-321
If practical reasoning deserves its name, its form must be different from that of ordinary (theoretical) reasoning. A few have thought that the conclusion of practical reasoning is an action, rather than a mental state. I argue here that if the conclusion is an action, then so too is one of the premises. You might reason your way from doing one thing to doing another: from browsing journal abstracts to reading a particular journal article. I motivate this by sympathetically re-examining Hume's claim that a conclusion about what ought to be done follows only from an argument one of whose premises is likewise about what ought to be done. 相似文献
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