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1.
有一次,耶稣在一个地方祈祷,停止以后,他的一个门徒对他说:主,请教给我们祈祷,如同若翰教给了他的门徒一样。耶稣给他们说:你们祈祷时要说:父啊!愿你的名被尊为圣!…(路11:1-2)门徒要求耶稣教他们祈祷,耶稣先教他们举心向父,然后教他们表达出自己的意愿!这第一个意愿与父的名有关:"愿你的名被尊为圣!" 名字  相似文献   

2.
卷首圣言     
应度圣洁的生活万事的结局已临近了,所以你们应该慎重,应该醒寤祈祷。最重要的是:你们应该彼此热切相爱,因为爱德遮盖了许多罪过;要彼此款待,而不怨言。各人应依照自己所领受的神恩,彼此服事,善做天主各种恩宠的管理员。谁若讲道,就该按天主的话讲;谁若服事,就该本着天主所赐的德能服事,好叫天主在一切事上,因耶稣基督而受到光荣:愿光荣和权能归于他,至于无穷之世。啊们。(伯前4:7-11)  相似文献   

3.
《天风》2020,(2)
正爱你,我的天父上帝,因我的一呼一吸在于你,因你赏赐我地上的年日,因你救赎眷顾我的生命,因你陶造我做你的器皿,因你天天滋养我的心灵。爱你,愿献上自己一生一世爱你!爱你,我的亲密爱人,因他将你赐在我的生命里;因你,我漂泊之心有了港湾;因你,我成为荣耀的帮助者;因我们一同承受生命之恩;因我们同心奔走天路历程。愿属你,良辰佳果都献给你!  相似文献   

4.
为国家祈祷     
《天风》2015,(10)
<正>天地万物的主宰,你曾藉着你仆人劝勉我们众人:第一要为万人祷告、代求,为君王和一切在位的更是如此。今天,我们为国家向你献上祈祷:求主祝福中华民族,恩光普照祖国大地,使国防安全稳固,社会和平有序,百姓安居乐业!愿主赐给我们国家领导人治理国家的智慧,兴起正直公义、勤政爱民的官员担当管理国家的大任,使他们依法治国、秉公执法、以民为本、以德服人,并保守他们  相似文献   

5.
人生提醒     
佚名 《天风》2011,(8):61-61
祈祷应当成为习惯,但仅仅是习惯又不是祈祷。祈祷不可以替代一切,但一切不可替代祈祷。人生没有彩排,每一天都是现场直播!再烦,也别忘微笑;再急,也要注意语气;再苦,也别忘坚持;再累,也要爱自己!世界上只有想不通的人,没有走不通的路。天使之所以会飞,是因为她们把自己看得很轻。说真话的最大好处就是你不必记得你都说些什么。低调做人,你会一次比一次稳健;高调做事,你会一次比一次优秀!  相似文献   

6.
<正>奉普慈特慈的真主之名真主在尊贵的《古兰经》中告诫我们穆斯林:"他们在乐园中的祈祷是:‘我们的主啊!我们赞美你。’他们在乐园中祝辞是:‘平安。’他们最后的祈祷是:‘一切赞颂,全归安拉—众世界的主。  相似文献   

7.
心愿     
我愿用最纯洁的心田,去编织那均丽的花环;献给仁慈尤荣的圣母,寄托着孩子的深情一片。我愿用青春步伐的娇健,去追寻那神圣的宫殿.作万次虔诚的祈祷吧!把生命的种子给天主祭献。我愿用歌喉的动听碗转,唱出那救灵的圣言为一次次破依者的洗礼,把天梯架接于辽阔的人间!心愿@杨舜涛$  相似文献   

8.
祝福     
汪晓明 《天风》2006,(2):38-39
旧约民数记(6:22-27)里讲耶和华晓谕摩西说:"你要告诉亚伦和他的儿子说:你们要这样为以色列人祝福,说:'愿耶和华赐福给你,保护你。愿耶和华使他的脸光照你,赐恩给你。愿耶和华向你仰脸,赐你平安'。"  相似文献   

9.
圣经故事     
〔宗徒复命〕宗徒们回来后,聚集到耶稣面前,把他们所行、所传的一切,都向耶稣报告。那七十二人也欢喜地归来,说:“主!因你的名字,连恶魔都屈服于我们。”耶稣对他们说:“你们应当喜欢的,乃是因为你们的名字已经登记在天上了。”(路10:17-20)——宗徒日前奉命传播福音,今日返回,汇报一切。凡传教者,无论有无神品,也应及时向耶稣回报,也就是在祈祷时,应省察自己是否尽了本份,有无缺失  相似文献   

10.
唁电     
湖北省天主教两会天主教武汉教区:惊悉全国政协委员,中国天主教爱国会、中国天主教主教团顾问,原中国天主教爱国会副主席、武汉教区主教董光清于5月12日7时48分蒙主宠召安息主怀,深感悲痛,我们恳切祈祷天主早赐升天。  相似文献   

11.
Culture is a vague and elusive concept that most individuals seldom explain or consciously think about and evaluate. It is imperative, however, that counselors engaged in multicultural counseling have an understanding of what is meant by culture. A myriad of definitions exist that focus on behaviors and artifacts to shared belief systems and worldviews. It is suggested that the philosophical assumptions underlying a worldview, the deep structure of culture, provide a framework for better understanding cultural differences. Viewing culture from this holistic perspective facilitates culturally relevant meanings to the explanation of behaviors, thus placing one at a greater advantage for understanding behavioral and attitudinal differences. Cultura es un concepto vago y evasivo que la mayoría de los individuos no suelen explicar, ni pensar conscientemente sobre él, ni tampoco lo evaluan. Sin embargo, es necesario que los consejeros que trabajan en la consejería multicultural entiendan lo que se quiere decir con cultura. Existe una miriada de definiciones que se centran en el comportamiento y los utensilios hasta formar un sistema verosimil y una visión universal. Se surgiere que las asunciones filisóficas que son la base de una visión universal, la estructura profunda de cultura, proporcionan un cuadro que permite entender mejor las diferencias culturales. El ver la cultura desde esta perspectiva holísitica facilita entiendimientos culturalmente pertinentes para la explicación de comportamientos y de este modo aumenta las ventajas para entender diferencias de conducta y diferentes actitudes.  相似文献   

12.
《Psychoanalytic Inquiry》2012,32(3):318-329
In this article, I narrate how I used creativity in order to deal with two challenging phases in my analytic work with Sarah. In the first phase of the treatment, I used the image of the seesaw as a way to capture the procedural, nonverbal aspects of our constant stalemates, thus shifting our pattern of interaction and providing the necessary stability to further the treatment. In the second phase, I enlisted Sarah's skills as actor and director in order to enhance and expand her capacity for self-exploration, creativity, and playfulness, thus helping her extricate herself from her need to defer to my insights and observations. In this way, Sarah and I transformed the analysis into a theatrical stage where, as Helen and Nancy, we could engage as collaborators, and where she could become an agent in her own treatment, feel more competent, and assert her individuality.  相似文献   

13.

The current policy of the National Institute of Health designed to increase the participation of women and minorities is radically different from previous policies designed to protect minorities from abuses in research studies. The principal arguments to support this policy are twofold: 1) Increased representation of minorities and women in research would increase the generalizability of research data and allow for valid analyses of differences in subpopulations; and 2) being in a clinical research study is advantageous to participants regardless of the final research study results. It remains unclear whether minorities find these arguments compelling. Instead of telling minorities that participation in research is good for them, the research community should focus on understanding what minority communities want from clinical research and then tailoring the message to meet this need. Persuasive arguments to promote long-term increased representation of minorities in clinical research must come from within minority communities.  相似文献   

14.
This paper is a meditation on the potential and problems of establishing and maintaining loving and passionate relationships, drawn from a lifetime of struggling with these issues in the course of doing analysis. It describes interferences with the capacity for mature sexual love as reflecting various psychopathological conditions. These limitations include a variety of psychological restrictions determined most frequently by masochistic, narcissistic and paranoid personality features. Clinical case material illustrates both mature and disturbed capability for love relations.  相似文献   

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16.
[主持人手记]这些年来,也许是受到海德格尔的影响,西方哲学史研究界开始重视古希腊哲学;所以有所谓的"回归古希腊的小气候"之称。但总体看来,古典哲学研究有两个禁忌:其一是缺乏文本;其二是缺乏生气。在一些学术著作中,我们常能读到对巴门尼德、苏格拉底、柏拉图或亚里  相似文献   

17.
尹志华 《中国道教》2008,(5):31-32,33-35
一、<老子河上公章句>独特的经文和注释 本文所据以讨论的<老子河上公章句>,以明<道藏>所收题"河上公章句"之<道德真经注>为底本,参校敦煌唐抄本、<四部丛刊>影印宋建安虞氏刊本、明<道藏>所收宋太守张氏<道德真经集注>本及题"顾欢述"<道德真经注疏>本.  相似文献   

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