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splendor:[ 'splendə ] n.光辉,壮丽,显赫例句与用法:1.We admired the splendor of the mountain scenery.我们赞赏着壮丽的山景.2.In the afternoon of that first seeing day,I should take a long walk in the woods and intoxicate my eyes on the beauties of the world of Nature trying desperately to absorb in a few hours the vast splendor which is constantly unfolding itself to those who 那能看见的第一天的下午,我要在树林里长久地散步,让我的目光陶醉在大自然世界的美景之中.在几个小时中,试图拼命地吸收那无穷的壮丽,这对那些能看见的人却是一条小路.3.The court of King Solomon was noted for its splendor.所罗门国王的宫廷以其华丽著称.4.In summer,flowers are competing in splendor in the garden.夏天的花园,百花争艳.名词splendor:1.a quality that outshines the usual同义词：luster,lustre,brilliancy,splendour2.the quality of being magnificent or splendid or grand同义词：magnificence,brilliance,splendour,grandeur,grandness
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n. 光彩, 壮观, 杰出
光彩, 光辉壮观, 显赫
光辉,光彩,壮丽,壮观,显赫,卓越
扫描下载二维码Word From Rome November 28, 2003
Catholic Reporter
The Independent
Newsweekly
Word From Rome
November 28, 2003
Correspondent
There is a "moral schism within the church" caused by Catholics distancing themselves from the teaching of the magisterium in both theory and practice. "This is something new in history. An emancipation of Christian conscience from the ecclesiastic communio."
Fr. Livio Melina,vice president of the John Paul II Institute at Lateran University
Debating Karl Rahner and Hans urs Von B
Interview with David S Appointments in the Roman C Archbishop Laurent Monsengwo of Kisangani
By JOHN L. ALLEN JR.
What would a culture built on organic/creational
principles look like?
I don?t think it?s possible to give an
answer in terms of an a priori blueprint. ? We are historical beings, and
we begin from where we are. The idea that we just sort of abruptly overturn what
we have is wrong. It?s rather a case of ? recuperating the elements of truth
within the dominant culture of liberalism.
Do you believe that the Catholic church is
insufficiently vigilant about the threats posed by liberal culture?
I?m inclined to accept what Alasdair MacIntyre says ? and I quote it often ?
that most of the public debates today are among different strains of liberalism:
conservative liberalism, liberal liberalism, and radical liberalism. ? Often
Catholics have prematurely followed liberalism in the sense of assuming that its
institutions are good and that freedom of choice is good, as long as both are
used for the right purposes. If you press deeply enough, there?s an
ontologically self-centered utilitarianism already built into the original logic
of our (liberal) institutions and freedom.
Do Catholics need to recover their Catholicity?
It must always be both big ?C? and
small ?c? Catholicity. The recuperation of the fullness of revelation, and our
understanding of a sacramental/hierarchical church and its tradition and so
forth, has to be understood simultaneously with its ?catholic? meaning. There
has to be a recuperation of the integrity of nature, of what it means to be
human. Otherwise you get a moralistic recuperation.
One that is positivistic, in the sense of obeying for
the sake of obedience.
Precisely. Obedience becomes moralistic if we don?t operate from within the
structure of being as obedience, in the sense that my very being is obedience to
a destiny.
Even though you?re seen as ?conservative,? you are
sometimes in conflict with other ?conservatives? [such as George Weigel and
Michael Novak] sympathetic to liberalism. How do you manage that tension?
To be faithful to a Catholic-Christian understanding of creation and ontology,
it seems to me, implies a certain uneasy relationship with political alignments
as they?re currently structured. ?The problem is, we?re historical animals and
there are problems that require immediate solutions. ? But the nature of the
problems we face is such that what it requires most truly is an ontological
response. ? It has to do in the first instance with transforming your own being,
and the being of those around you, into a community of persons.
You see it as a personal and cultural task.
There's the transformation of your person to recover interiority, and then I am
or ?have? a body that extends into culture, so I extend that interiority into
culture. By the way, this is an interesting point of John Paul II. Even though I
disagree with George Weigel on the pope?s social encyclicals, here he makes an
interesting argument. Wojtyla?s primary reform was cultural.
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