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Because they have so many history behind them ,so much national religious attachment that those things come out so strongly there.
因为有很多历史,国家和宗教的感情在里头,这些因素就很重要。
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Now,notice that does not necessarily mean it's canonical because scripture in some religions refers to a bunch of stuff.
要记住它不一定是正典,因为圣典在某些宗教里涉及很多东西。
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There's this deep religious tradition that came out of Slave Religion, but there is also a deep anger. -Yes. Yes.
在《奴隶宗教》这本书中,既有深深的宗教传统，又有一种怒火，-的确如此。
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Every conceivable Protestant sect was publishing treatises of theological speculation and publishing treatises of religious propaganda at an extraordinary rate.
任何能想到的新教徒的宗教派别都在以不同寻常的,速度出版神学思考著作和,宗教宣传著作。
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So Israelite-Judean religion on the ground shared many cultic forms and practices and rituals with Canaanite and Ancient Near Eastern culture generally.
因此以色列-犹太宗教本质上来说,和迦南以及古近东时期的文化,在宗教形式、操作和仪式上有很多共同点。
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So what makes him feel close to home, in a way, has to make him feel close to the religion he's trying to reject.
所以，要想让一个人对亲近家，在某种意义上，先得让他亲近他试图抗拒的宗教。
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I don't care if you ever go to church, that is no longer confined to a religious organization.
我不管你们是否曾经去过教堂,这已经不再是限制在某个宗教组织内的事了
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That kind of skepticism about the foundations of knowledge has further implications for Hobbes' views on such things as religion and religious toleration.
这种对于知识基础的怀疑论,对霍布斯在宗教和,宗教宽容的观点上,有进一步的意义。
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It's a doctrine that can be found in every religion and in most philosophical systems throughout history.
你能够在有史以来的所有宗教,和绝大多数哲学体系中找到这个假说
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in 1890 or in "The Variety of Religious Experiences" writes, " If we were to ask the question: ? "What is human life's chief concern?"
890年在“宗教经验之种种“中写道“,如果要问：,人类生命最主要的担心是什么“
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So the Romans were only concerned about religions when it looked like those religions were going to cause political problems.
所以罗马人只有在宗教会引起政治问题时,才会插手干涉。
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A faith life at home, in the mosque, and a public life in school and in the YMCA and in playing basketball, etc.
在家里，清真寺内，他拥有宗教生活，有社会生活，比如在基督教青年会,打篮球，等等，他拥有社会生活。
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Canaanite religious ritual took place in small temples that housed cultic statues. There were stone pillars, perhaps symbols of the gods, or memorials to the dead.
迦南的宗教仪式在小庙中进行,里面有宗教神像，有石柱，它们也许代表上帝也可能是祭奠死者。
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Well,at the time of the Reformation, Roman Catholics had not only the 27 books of the New Testament canon that we now have,and they had what Protestants came to accept as the Old Testament.
在宗教改革时期，罗马天主教不仅接受,新约里的27本书,他们还接受新教徒的旧约。
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The proliferation of religious texts and the proliferation of religious sects produced what was widely seen to be a potentially anarchic political situation in the early 1640s.
迅速增多的宗教文本,和迅速增多的宗教派别,创造出了被普遍认为在17世纪40年代初,的潜在的无政府状态的政治状况。
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This kind of religious organization is to be found nowhere else in human society.
这种宗教组织,在世界其他地方是见不到的
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most people around the world, all religions and most people in most countries at most times, believe that people can survive the destruction of their bodies.
世界上大多数人,在大多数时间里,多数国家的所有宗教,以及绝大多数人民,都相信人们能够做到身体消亡而灵魂不灭
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And you never think of those two narratives: one's faith life and one's life in the public square would ever meet.
他们的这两种生活：,宗教生活和在公共场所的生活,从来不会融为一体。
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We were built not just on religious freedom but on the idea of a positive engagement with religious diversity.
我们国家不仅建立在,宗教自由，还建立在,积极地融合宗教差异的基础之上。
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and in fact in art and in religion, if I don't recognize my pain and confusion and suffering, it is not, in my words, self-vific.
事实上，在艺术和宗教中，如果我不面对我的痛苦，疑惑和苦难，那么艺术就不是，用我的话讲，有现实意义的。
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When it comes to differences of human rights and religious practices, so Claims and Conflict, people in different disciplines say "We need stronger laws, we need this, we need that."
当说到人权问题和宗教实践,在各国的不同时，也就是所谓的“冲突中的观点“,持有不同观点的人都会说,“我们需要更完备的法律，需要这个，需要那个“
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Again, thank you for joining us, Paul Raushenbush my name's Paul Raushenbush, associate dean of the Religious Life at Princeton University, and until the next time, breathe.
再次感谢大家的参与，我是，普林斯顿大学宗教生活的副院长，在下次节目之前，呼吸。
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How are these people in very parts of the world going to view their religious identities?
生活在世界上宗教性极强的国家的这些人,如何看待他们的宗教身份？
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He's actually enacting, and he's enacting it rhetorically, the fragmentation of religious culture in seventeenth-century England.
他实际上在演绎，用他的修辞在演绎，17世纪英格兰破碎的宗教文化。
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That's exactly what I talk about the work that we do in the office of religious life.
这正是我所说的,我们在宗教生活办公室里做的工作。
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And when we begin to speak about the human being and human dignity, people with religious identification quickly find themselves talking about concepts that have an element of sacred to them.
当我们开始谈论人类,和人的尊严，信仰宗教的人,很快会发现自己在谈论那些,对他们有着神圣意义的概念。
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I want to flip back to text for a moment before I return to talk about a whole contradictory set of methodologies, or methodologies that pull in another direction. But first I want to get us up to the patriarchs and matriarchs where we're going to be starting off on Monday.
回到谈论一整套相互冲突，截然相反的,研究方法之前，我想跳回到经文部分,首先，我希望你们关注一下宗教创始人的部分,这点我们会在周一开始讨论。
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