对于一神论的普救主义者，还有其他的自由运动，都把它看作是一个秘密文本，但并不是神启的作品。
For unitarian universalists and other liberal movements it is regarded as a sacred text but not as a divinely revealed work.
这首歌是由一位独一神论的信徒(Unitarian)所写，把北军的胜利和基督最后的审判混杂在一起。
Written by a Unitarian, the hymn confuses Union victory with Christ's final judgment.
阿赫那吞因其在多神信仰的古埃及内引入一神论的革新行为而被世人所熟知，他大约于西元前1300年中期在位统治。
Akhenaten (ah-keh-NAH-ten), best known for introducing a revolutionary form of monotheism to ancient Egypt, reigned in the mid-1300s B.C.
因为上帝的力量超越万物，也因为他是上帝，在一神论体系中没有恶灵，能够形成一个可与他相抗衡的领域。
Now since God is himself the transcendent source of all being and since he is good, in a monotheistic system there are no evil agents that constitute a realm that opposes God as an equal rival.
因此，伊甸园的故事里传达了Kaufman所说的，基本的一神论世界观：，邪恶并不是形而上学的存在，而是道德的现实。
So, the Garden of Eden story communicates what Kaufman would identify as a basic idea of the monotheistic worldview: That evil isn't a metaphysical reality, it's a moral reality.
为何自我修养这一超验主义神学理论会成为现代唯一神论教会修行的基础？
How can this Transcendentalist theology of self-culture serve as the foundation for a contemporary Unitarian Universalist spiritual practice?
没有人知道何时一神论已成为人类精神遗产的一部分。
No one knows when the idea of a single god became part of mankind's spiritual heritage.
多数唯一神论教徒大致了解先验论者，他们声称的泛神论，对自然的热爱，他们对知识和文学方面的影响力。
Most UUs know vaguely of the Transcendentalists, their alleged pantheism, their love of Nature, their intellectual and literary power.
这是一个“一神论”但包括“次创造”的神话。
It is, I should say, a 'monotheistic but "sub-creational" mythology'.
这里有明显的一神论倾向，在Kaufman言辞抽象的表述中。
There's a clear tendency in this story towards monotheism in the abstract terms that Kaufman described.
目前，我已经给你们提出了两种模型：，从崇拜众多神灵的多神论，自然进化到一神论，唯一的至高无上的神。
Well, so far we've had two models that have been thrown out to you: From polytheism's worship of many gods there's a natural evolution to henotheism's elevation of one god to a supreme position.
但你却崇信一神论？你的世界里容不下另一位上帝。
And yet you believe in a monotheistic universe? No room for one than one god in your world.
他的一神论解决方案解答了古老的严格二元论。
我信仰上帝、善良、还有一神论，我也相信我们皆属于这个唯一，是它的一部分。
I believe in God, Good, in one Mind, and I believe we are all subject to and part of this oneness.
所有的这些现象都随着以色列一神论概念的建立而改变，只有一位至高无上的上帝，他的意愿是不能被人改变的，世间万物都随上帝的意愿而生。
Each of these phenomena he says is transformed by the basic Israelite idea of one supreme transcendent God whose will is absolute and all of these things relate to the direct word and will of God.
他认为一神论和多神论是截然不同的，不可能是一个由另一个进化而来。
He argued that monotheism and polytheism are so radically distinct that one could not possibly have evolved from the other.
参照考夫曼的一神论主张，我们如何理解这些暗示？，他们的地位等同于，还是次于上帝？
What do we make of these allusions to divine colleagues or subordinates in light of Kaufman's claims regarding biblical monotheism ?
一位一神论派的牧师主持了他的葬礼。
在以赛亚二世愤怒的流亡感叹和《祭师典》愈发意气相投的声音之中，以色列的单一神论已经从排他性转向包容性。
Between second Isaiah's angry exilic exclamations and P's more congenial voice, Israel had segued from an exclusive to an inclusive monotheism.
在以赛亚二世愤怒的流亡感叹和《祭师典》愈发意气相投的声音之中，以色列的单一神论已经从排他性转向包容性。
Between second Isaiah's angry exilic exclamations and P's more congenial voice, Israel had segued from an exclusive to an inclusive monotheism.
应用推荐