有關(guān)高中英語美文摘抄欣賞
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有關(guān)高中英語美文篇一
Last Friday a distinguished Anglican clergyman, the Rev Paul Oestreicher, told us that in his opinion Jesus Christ was probably gay because of his affection for his beloved apostle St John. Next day, however, the former Tory MP and Times columnist Matthew Parris challenged the very idea of an exclusive gay identity, saying "the categorisation of a whole section of males as homosexuals, in inverted commas, or indeed heterosexuals, ditto, was simply a mistake.So sexual orientation is a lot more fluid than we have supposed. Mr Parris who often writes bravely and honestly about his own sexuality could never be accused of homophobia. But if he's right, then the whole notion of clearly identifiable gayness is questionable. If the concept does not really exist, Paul Oestreicher cannot usefully apply it to Jesus.
上周五，一位杰出的英國國教牧師Paul Oestreicher說，根據(jù)耶穌對他的愛徒圣約翰的摯愛來看，耶穌很可能是個(gè)同性戀。第二天，前保守黨下議院議員，Times專欄作家Matthew Parris對同性戀這一單一身份標(biāo)簽提出了質(zhì)疑，說道：“將一大批男人單純的區(qū)分為要么同性戀要么異性戀，這完全是個(gè)錯(cuò)誤。”所以說，這性取向問題的變數(shù)比我們想象的要大的多。Parris先生經(jīng)常暢談自己的性事，所以我們不能認(rèn)為他討厭同性戀。但如果他是對的，那么存在明白無誤、徹頭徹尾的同性戀這個(gè)想法本身就相當(dāng)值得商榷。如果這個(gè)概念并不存在，那么Paul Oestreicher也就能不能將之加諸于耶穌。
有關(guān)高中英語美文篇二
"I'm spiritual but I'm not religious" is now a commonplace among people in Britain, themajority of whose population live their lives without reference to organised religion. In myrole as an Anglican priest, I meet significant numbers of people who are on the cusp of leavingthe church or on the cusp of wondering whether there's anything in it - people who are veryunsure about the role faith or religious practice should or does have in contemporary society. Imet a woman recently who works in the NHS who said that she found it a lot easier to say towork colleagues that she was gay than a Christian, as it was hard to be associated with thechurch in this generation.
“我有精神信仰，但我不信宗教”，這是英國民眾當(dāng)下的口頭禪，大部分英國民眾都不參加有組織的宗教活動(dòng)。作為英國國教牧師，我遇到過相當(dāng)一部分英國民眾正游離于遠(yuǎn)離教會(huì)的邊緣或正在思考宗教到底有些什么內(nèi)容 -- 他們懷疑宗教活動(dòng)或者宗教信仰在當(dāng)代社會(huì)到底有什么作用，或者應(yīng)該起一個(gè)什么樣的作用。我最近碰到個(gè)在NHS工作的女性，她說與其跟同事說自己信教，還不如說自己是個(gè)同性戀來的好理解，因?yàn)檫@一代人很難跟教會(huì)產(chǎn)生共鳴。
有關(guān)高中英語美文篇三
More recent and disturbing history will be reviewed this week by a court in Oslo. While AndersBehring Breivik will present his own warped view of reality, victims and bereaved families willconfront again the terror of what actually happened. To resist simple vengeance, pursuejustice and to relive the pain is a brave thing to do and shows in the words of thecommentator Libby Purves that "the default setting of Western civilisation is not hatred orfear but hope".Perhaps, part of that default setting of hope stems from our Judaeo-Christianhistory. The last steel ingot from the Consett steelworks was made into a cross and is kept at alocal Roman Catholic Church. It represents for me the pain of the past but also hope for thefuture.It is tempting to despair for the future of the world, in a time of financial insecurity andmindless terrorism. Yet history does remind me that human communities of justice and lovestill triumph.
這周奧斯陸法庭將會(huì)翻開最近一段紛擾的歷史。盡管Anders Behring Breivik會(huì)繼續(xù)歪曲事實(shí)，受害者和受害者家庭將為還原真實(shí)恐怖事件而戰(zhàn)。不為復(fù)仇，只想討回公道而自揭傷疤，這種行為是勇敢的，用評(píng)論員LibbyPurves的話來說，“西方文明的本質(zhì)不是仇恨或恐懼，而是希望。”可能，這種希望的本質(zhì)部分來源于猶太-基督歷史。Consett鋼鐵廠最后一塊鋼錠做成了一個(gè)十字架，現(xiàn)存于當(dāng)?shù)氐囊患伊_馬天主教堂里。對我來講，這代表了過去的傷痛和對未來的希望。當(dāng)遭遇財(cái)務(wù)危機(jī)或者無端恐怖事件時(shí)，人們很容易會(huì)對這世界的未來失望。但是，歷史告訴我們，公道和愛終將勝利。
有關(guān)高中英語美文篇四
The trouble about money is that it is often linked to power. Money well used can do great things which benefit many people, anything from funding the arts to bringing food and water to a starving nation. It has great pragmatic possibilities. But there is another power which has to do with the presumption that enough money should buy influence and assure control to the benefit of those who are wealthy.As a Christian I could never demonise money. Jesus mentions it in half his parables. He relies on charitable giving especially from women, and he's clearly at ease in the company of affluent people. There is nothing in the Jewish-Christian tradition or in any great world religion to my knowledge which says that money is intrinsically bad. Nor can it be claimed that moral questions only rise when we consider the unhealthy addiction some people have to accumulating wealth.The primary moral issue is whether in dealing with wealth, we become less concerned about the good things our money can do, and more convinced of the presumed synonym that money equals power.
金錢經(jīng)常與能力掛鉤。錢使好了，可使很多人受益，譬如資助藝術(shù)，給饑荒國家提供食水等等，總之很具實(shí)用性。但錢還有另外一種能力，錢能帶來影響力，可以保證富裕階層的既得利益。作為一個(gè)基督徒，我從不把錢妖魔化。耶穌在他泰半的寓言故事中都提到了錢。他依靠別人，尤其女人的慈善捐助度日，而且很明顯，他跟富人相處很自在。在猶太基督，或者世界上任何其他主流宗教傳統(tǒng)中都沒有說過錢不好。而且我們也不能說，聚富成癮的人就一定會(huì)產(chǎn)生什么道德上的問題。其實(shí)關(guān)鍵問題是，面對金錢時(shí)，我們是否變得不再想著錢能做的好事，卻越來越相信金錢就等于權(quán)力。
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