I. The Prayer-Meetings.
In reference to these I offer the following suggestions: 1. The pastor himself should ordinarily conduct them if they are general meetings of the church; no other can so fully4 understand the condition of those present, or so wisely adapt the exercise to their needs. Besides, the instruction and spirit of the prayer-meeting should be kept in harmony with the teaching of the pulpit, so as to supplement it and develop its results; one mind, therefore, should direct and inspire both. Where the meeting is intended for a special class, as for the young people or for the Sunday-school teachers, it may be proper, if there is a suitable leader, for the pastor to be relieved and the care of it to be entrusted5 to another.
Careful preparation of thought, but of especially of spirit [p. 57] should be made for the meeting. No man should trust to the inspiration of the occasion either for the thought which shall give the keynote to the meeting or for the quickened spiritual life which, existing in the leader, shall touch and quicken the life of the church. 2. Be punctual in opening and closing at the appointed time; nothing so effectually secures a prompt attendance, and the neglect of it will prevent many from coming, especially females, because they cannot know how late may be the hour of dismission. 3. Be brief in your own exercises, showing yourself a pattern, and insist on brevity in others, whether in prayer, remarks, or singing. Let your opening remarks be suggestive rather than exhaustive, so that when you sit down the people, instead of feeling that all has been said, will find the subject opening before them and be inspired to carry out the thought into other phases and applications. 4. Avoid uniformity and monotony. To secure natural variety, give each meeting its own keynote, now of thanksgiving and praise, now of confession7 and humiliation8, now of Christian9 hope, and again of some great truth or some practical duty. If it becomes evident, as it sometimes will, that you have struck the wrong key and thought and feeling are running in another channel, throw yourself heartily10 into that and make the most of it. If a pause occurs, be ready with a passage of Scripture11, a hymn12 or remark, or call on individuals either to pray or relate experience, or to state some interesting fact you may know they possess. A pastor in vital relations with the people, by his knowledge of the experiences and condition of the individuals before him, will be able to give perpetual variety to the meetings by evoking13 in various ways their experience and utilizing14 their power. 5. In regard to the presentation of special cases for prayer, my judgment15 is that this should be encouraged; since, even [p. 58] apart from the power of prayer with God in behalf of such cases and the answer of blessing16 it brings, the special presentation itself serves to give directness and fervency17 to supplication18 and adds freshness and power to the exercise. It is possible, however, to have too much machinery19 in a prayer-meeting, making its movement mechanical and destroying spontaneity. Expression of interest in the subject of personal religion by rising or other forms may be so often repeated as to be worse than useless and become justly offensive. In calling, therefore, for an expression, great care must be taken not to overdo20, and not to do it at all unless there is good reason to expect a response. A failure usually chills the interest of a meeting. 6. Use all exertions21 to bring the gifts of the church into full exercise; there is always a large amount of latent power which it should be the special care of the pastor to develop and make effective for Christ. This will not be done by scolding and complaining, but rather by the diffusion22 of a spirit, an atmosphere, in the meeting—an all-pervasive, homelike feeling—which will banish23 embarrassment24 and draw them out. The timid and backward may also be helped by an occasional question, the answering of which will accustom25 them to their own voices and induce spontaneous expression. Something also maybe done in private personal words of encouragement. Above all, place distinctly before all minds the fact that in the prayer-meeting the main thing, next to prayer, is the interchange of Christian experience, and what is required, therefore, from each one is, not a homily, an exposition, or an exhortation26, but a simple statement of what he has thought and felt amidst the experiences of life; and, as every soul has its own peculiar27 life, it has an experience of real value as helpful and comforting to other lives. 7. Make careful [p. 59] arrangements for good spirited singing, but usually not more than two or three verses at a time. To secure this, if you do not yourself sing, arrange with one or more good singers to lead whenever a pause occurs. Indeed, if you are a singer, it is often best not to take on yourself the responsibility of leading; the care is too much, and by distracting and exhausting your force it may diminish your power in the general guidance of the exercises. Do not fail to have good books, with hymns28 and tunes29, in sufficient number to give all opportunity to join in the singing. 8. Great care should be taken, if the room is not full, to have people sit together and near the leader. No meeting will ordinarily be social, in any proper sense, where a few people are scattered30 in a large room. Attention should also be given to the ventilation and temperature of the room; otherwise, the meeting may fail from purely31 physical causes, in spite of the best efforts of pastor and people. Right physical conditions are simply attempts to conform to God’s physical laws, and are absolutely essential to the highest success in social religious meetings; no pastor, therefore, should deem them unworthy of careful and persistent32 attention. Finally, it should be remembered that it is a social meeting. Divest33 it of all formality, stiffness, or sameness. Make it cheerful, familiar, homelike, as a gathering34 of God’s children in their Father’s family. If this is done, old and young will be attracted to it, and will alike feel free to share its services.
This was originally called the covenant meeting because it was intended for the solemn renewal36 by the members of their vow37 of consecration38 to Christ and the church, and the church covenant was formally read in it while the members stood to express their adhesion to it. Of late [p. 60] years, however, the meeting is less fully attended than formerly39, and the reading of the covenant is often deferred40 to the opening services of the Lord’s Supper, that the church may be more largely represented in the act. The entire omission41 of its reading, as is sometimes the case, is unfortunate, since many thus enter the church without a full understanding of the obligations thus assumed, and the church fails of the important stimulus43 to duty which this solemn reading and renewal of the covenant is adapted to furnish. The following hints may be of value: 1. In a large church it is not possible, nor is it desirable, that all the members should speak at one meeting: any attempt to secure this will ordinarily result either in a wearisome protraction of the service, or in so abbreviating45 the communication of each as to render the exercise, as an interchange of experience, of very slight value. Some ministers lay special emphasis on the number of speakers they have succeeded in compressing into an hour; but it is evident that if each has not had adequate time to make a true expression of his experience, the usefulness of the exercise is seriously impaired46, if not destroyed. It is not the number, but the quality, which gives value to the experiences related in a covenant meeting. As far as possible, however, arrangements should be made that those not called on at one meeting may be called on at the next, and on every occasion the meeting should be thrown open before the close, so as to give any specially6-burdened heart opportunity for expression. 2. Encourage frankness and brevity. If members indulge in stereotyped47 expressions and prosy speeches, break up the habit by pointing out its evil. Many excellent Christians48 whose experience, if really presented, would prove rich and valuable have no correct idea of what should be spoken, and utter mere49 commonplaces when they might speak words of gold. Suppose [p. 61] that, before calling on them to speak, you address them somewhat in this way: “Brethren, we have met to renew our covenant with God and with each other. We want, therefore, to know your heart-history since we last met at the Lord’s Table—that is, so far as it is proper to be known, for some of it belongs between you and God alone and should not be spoken here. But you have had experiences which will help and cheer us. Temptations have come to you—something, it may be, separated you from the consciousness of Christ’s presence. We want to know how you got back to Him. You have had special mercies in deliverance from disease or accident, in prospered50 fortune, in friends raised up for you. Will you tell how these mercies affected51 you? You have passed through trial in sickness, in disappointments, in the death of loved ones, in losses and sufferings. We would know how you felt under trials, and how God helped you to bear them. You have had special seasons of communion with Christ, and have received special answers to prayer; you have found some passages of Scripture truth or promise specially opening to you; you have some personal friend or friends for whom you are deeply interested that God may save them. These are the things we want to know—just what your heart has felt of late; and if in this family gathering in our Father’s house you will tell these, you will help us and will bring all hearts into sympathy with you.” Such suggestions, occasionally made, will repress tendencies to stereotyped thought and expression, and will educe52 those heart-experiences which give life and power to the meeting. 3. When there are candidates for baptism, encourage them to speak fully and freely, and secure, if possible, that they shall be heard by all. After the experiences have fully come before the church, the candidates should withdraw while their cases are under consideration, [p. 62] that the investigation53 of each case may be unembarrassed and full opportunity be had for inquiry54 or objection. 4. Matters of business and of discipline are, as a rule, to be avoided at the covenant meeting. They usually divert attention from the special object of the exercise, and often dissipate the spiritual impression. 5. Do not protract44 the service. An hour and a half is usually as long as a profitable interest can be maintained. Too often the benefit of the meeting is wholly lost by its tediousness. A prompt beginning and an equally prompt ending are essential to sustained life in any exercise.
III. The Inquiry Meeting.
The weekly inquiry meeting should constitute a part of the system of pastoral work. It accustoms55 minister and people to seek and expect immediate56 results from preaching and Christian labor57; and the value of this to both, as an ever-present inspiration, is incalculable. Under every earnest ministry58 there are always thoughtful, anxious souls; but it requires tact and wisdom to bring them out and come into close, personal contact with them. Few ministers are aware of the extent of this latent conviction among the unconverted under faithful preaching, or realize the importance of systematic59, effective means for developing it. Here I suggest: 1. Let the meeting be held, if not on the Lord’s Day, as soon after it as practicable, that the impressions made by its services may not have time to wear away. This is a point of great moment. Some pastors60 hold a meeting for prayer and inquiry immediately after the evening sermon, while the impressions are still vivid and fresh. This has sometimes proved very effective, especially as serving to develop the conviction and make known the persons under it, so that the pastor and church may afterward61 devote special labor to them. At such a [p. 63] meeting, however, little more could ordinarily be done, in personal conversation, than a few earnest words and the noting of the address of inquirers, with the view of following up the cases; and this, therefore, would not supersede62 the necessity of a meeting where more deliberate conversation could be had. 2. Christians should be instructed and urged to bring thoughtful persons to the inquiry meeting—the parent, his child; the Sunday-school teacher, his pupils; the young convert, his friends—and to regard this as a part of regular Christian work. In places where the inquiry meeting is a novelty, its full, effective establishment may require time; but, once thoroughly63 established, the inquiry room will seldom lack inquirers. 3. Various methods of conducting the meeting are adopted. One method is to meet all the inquirers in one room and converse64 with them in the presence of each other, as in a Methodist class-meeting. To make this successful, the pastor must have ready tact and large resources, or he will repeat himself and the meeting fail from staleness. But it has this advantage: inquirers in such a gathering are drawn65 into a disclosure of their anxieties in the presence of others, and this committal of themselves to the subject is sometimes of great value in fixing impressions and leading to a decision. Another method is to meet them singly, or, if specially related to each other, in groups, and let the conversation be private. This, when practicable, is generally more satisfactory, as it gives opportunity to probe the heart more fully, and to say much you cannot so freely say before others. It is often of great value not only to pray with an inquirer, but also to induce him to pray with you. Sometimes, if you have set before him distinctly the way of salvation66, he will, in such a season of prayer immediately following, then and there cast himself on Christ and make a full surrender to Him. Perhaps, [p. 64] however, no one method will be adapted to all circumstances, and the judgment of the pastor must be exercised in fixing on one suited to himself and the special exigencies67 of his position. 4. The pastor should be discriminating68 and faithful in dealing69 with inquirers, for failure in this may result in a superficial experience and a false hope. In such conversations he should never content himself with a mere, vague exhortation to come to Christ; what the inquirer needs is definite instruction as to what it is to come to Christ. Probe thoroughly, so as to be sure that there is a genuine sense of sin, a reliance alone on the righteousness of Christ, and an actual submission70 of the will to God. The pastor should prepare himself, therefore, for the exercise with fervent71 prayer, and gather, and have at ready command a variety of Scripture passages adapted to different religious conditions, and of simple, clear illustrations of the nature of repentance72 and faith. 5. Let your conversation with an inquirer ordinarily be confidential73, so that he may not feel, when conversing74 with you, that he is talking to the town; otherwise, you deter75 many from coming, and even with those who come you may prevent what is important to your success—a full disclosure of the heart. As a rule, also, it is not wise to encourage an inquirer to seek conversation with many different persons: the varied76 advice given confuses him and tends to dissipate impressions. Finally, it is obvious that success in this exercise will greatly depend on the tact, geniality77, and approachableness of the pastor himself. If he is cold, stiff, and repellent in manner, it will be difficult for him to secure the attendance and confidence of inquiring souls. There may be real and deep religious anxieties, but they remain latent from lack of power in the pastor to develop them.
[p. 65] IV. Meeting for Examination of Candidates for the Church.
No candidate should ordinarily come before the church without a previous examination by the pastor; and notice, therefore, should be given when and where he will meet persons desiring to unite with the church.
Hints.—1. The time should be sufficiently78 early to give ample opportunity for making inquiries79 respecting an applicant80, where the circumstances and character of the individual are not known. In the case of minors81, consult the parents or guardians82 when practicable; it is a courtesy due to them, whatever their religious character or relations, and is often desirable in order to a full understanding of the character of the candidate. 2. Let the examination be thorough and faithful. The purity of the church, as well as the welfare of the candidate, demands this. It is far easier to arrest an application at this point than after it comes to the church. The absence of knowledge even of the fundamental principles of the Christian religion, on the part of many who are hurried into the church, is one of the alarming features of our time. Certainly, Christian experience is not a matter of mere blind emotion; and we have no ground for supposing its existence apart from distinct convictions respecting God and Christ and the foundation-truths of the Gospel. We are “born again by the Word of God;” and there can be no “repentance toward God and faith toward our Lord Jesus Christ” without some definite idea of sin, of repentance, of faith, of God, and of Christ. It is never proper, therefore, to assume the fact of a Christian experience where there is no definite Christian knowledge. The duty in such cases is to instruct, not to baptize. 3. See that the candidate understands not only the general principles of Christianity, [p. 66] but also the distinctive83 doctrines84 and usages of the church and the specific obligations assumed in becoming a church member, so that his profession may be made intelligently. For this purpose, have your Articles of Faith and Covenant in printed form, and place a copy in the hands of every candidate. This will often prevent misunderstanding and subsequent difficulty; and the intelligence with which the step is taken will add much to the value of the profession. 4. It is well, when practicable, and especially when any considerable number are to be examined, to associate the officers of the church or some experienced brethren with you in this preliminary examination, that the responsibility may not all fall on you. For this, though informal, is ordinarily the decisive examination; the church very rarely rejects a candidate understood to be approved by the pastor. In some churches, whenever a name is proposed, a committee is appointed to hear the experience of the candidate and make necessary inquiries, and the candidate comes before the church only after their favorable report. This has the disadvantage of making public the name of an applicant and thus embarrassing the rejection85, should that be desirable; but it has also the advantage of dividing the responsibility of the examination and relieving the pastor. If a committee is appointed, however, I think it should be a standing42 one, with the pastor at its head, and the names of candidates should be presented to it before being presented publicly to the church. 5. Beware of an ambition for mere numbers: a small body of well-instructed, earnest disciples86 is worth far more to the cause of Christ than a heterogeneous87 multitude undistinguished in spirit and life from the world. Seek in this, not newspaper publicity88 and laudation, but the approval of Christ, building the temple of God, not with perishable89 material, “wood, hay, and stubble,” [p. 67] but with imperishable, “gold, silver, precious stones,” which shall endure when the “fire shall try every man’s work of what sort it is.”
V. The Officers’ Meeting.
The officers of the church are the cabinet of the pastor, and the responsibilities and labors90 of the spiritual watch-care should be shared with them. A wise use of these assistants will relieve him of many a burden which otherwise he would needlessly bear and will secure a much more general and effective supervision91 of the spiritual interests of the church. For no pastor can accomplish all that needs to be done; and if left to the church generally, very little effective watch-care is exercised. Such consultation92 with the officers will often save the pastor from mistakes, while the division of labor greatly simplifies and relieves his work. It affords, also, a sphere of real usefulness for the deacons, and serves to develop their gifts and augment93 their religious power.
Hints.—1. Have a regular meeting at convenient intervals—say once a month or once in two months—and let each officer be invited and made to share equally in the counsels and responsibility, thus avoiding jealousies94. Prepare thoroughly the business to be brought before them, so that there may be no delay. 2. After the opening season of prayer, read carefully the list of church members, and let each member needing special care be definitely assigned to some one or more of the officers to give at once the necessary attention. By this means any member requiring a kindly95 suggestion or whose position is not understood may be at once quietly reached; and, if in danger, may be saved before the case has gone so far as to be beyond help. If this is faithfully done, nearly all public discipline may be avoided and the tone of church-life [p. 68] may be kept high and vigorous. 3. Let the general condition and welfare of the church and plans for Christian labor and church extension be here carefully considered; for here methods for advancing Christ’s cause through the church most naturally originate and may be most wisely matured. Great care should be taken, however, that the meeting does not lose its religious tone and degenerate96 into a mere clique97 for church management. It may be made, by right guidance, a center of religious interest and power in the congregation, while to the pastor it secures the hearty98 confidence and co-operation of the trusted counsellors and leaders of the church.
VI. Church Meetings for Business.
These are properly classed among devotional meetings, because the transaction of church business should always be done in a devotional spirit and be connected with devotional exercises.
Hints.—1. The pastor is, ex officio, the presiding officer in all meetings of the church, and should ordinarily preside. Ruling, presiding, is a function distinctly assigned in the New Testament99 to the pastoral office (1 Thess. v. 12; 1 Tim. iii. 4, 5; Heb. xiii. 17)—a function which would seem clearly to include that of presiding in the assemblies of the body. He should be familiar with the established rules of order in deliberative bodies; but in applying them he should not make a parade of parliamentary rules nor ordinarily put them in the form of law. An easy, quiet, prompt manner in presiding should be carefully cultivated: it makes great difference in the effectiveness and despatch100 of business and the comfort of the church. 2. Unanimity101 is to be earnestly sought; but when it cannot be attained102 it is usual to accept the decision of the majority. The reception of members, however, should [p. 69] be unanimous—certainly so far as the question relates to Christian character; otherwise, members would enter whom a part of the church do not fellowship. Ordinarily, objections to an applicant may be avoided by proper care in previous inquiries respecting him; but if made, the case should be deferred, and a committee appointed to receive and examine the objections. If the objections are evidently made in a wrong spirit, the church should overrule them, and the objectors, persisting, should be put under discipline. It is evident that the careful pastor, foreseeing such a result, would dissuade103, if possible, the applicant from presenting himself, and thus avoid discord104 in the church, unless this course would inflict105 injury on the candidate and cover up wrong in the church. 3. Secure, if possible, a full attendance of members, and make the meeting thoroughly religious in its tone and spirit. The contempt into which church disciplinary action sometimes falls is often due to the fact that few members are present, and the moral power, therefore, of the church is not behind their action, and that the manner, if not the spirit, of their proceedings106 befits rather the secular107 character of a political gathering than the seriousness and dignity of a church of Christ. Especially should the reception, the discipline, the exclusion108 of a member, or the election of a deacon or a pastor be an act of solemnity, and, as far as possible, be done by the whole body.
点击
收听单词发音
收听单词发音 |
1
pastor
|
|
| n.牧师，牧人 | |
参考例句： |
|
|
|
|
2
tact
|
|
| n.机敏，圆滑，得体 | |
参考例句： |
|
|
|
|
3
conversion
|
|
| n.转化，转换，转变 | |
参考例句： |
|
|
|
|
4
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
5
entrusted
|
|
| v.委托，托付( entrust的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
6
specially
|
|
| adv.特定地；特殊地；明确地 | |
参考例句： |
|
|
|
|
7
confession
|
|
| n.自白，供认，承认 | |
参考例句： |
|
|
|
|
8
humiliation
|
|
| n.羞辱 | |
参考例句： |
|
|
|
|
9
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
10
heartily
|
|
| adv.衷心地，诚恳地，十分，很 | |
参考例句： |
|
|
|
|
11
scripture
|
|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
参考例句： |
|
|
|
|
12
hymn
|
|
| n.赞美诗，圣歌，颂歌 | |
参考例句： |
|
|
|
|
13
evoking
|
|
| 产生，引起，唤起( evoke的现在分词 ) | |
参考例句： |
|
|
|
|
14
utilizing
|
|
| v.利用，使用( utilize的现在分词 ) | |
参考例句： |
|
|
|
|
15
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
16
blessing
|
|
| n.祈神赐福；祷告；祝福，祝愿 | |
参考例句： |
|
|
|
|
17
fervency
|
|
| n.热情的；强烈的；热烈 | |
参考例句： |
|
|
|
|
18
supplication
|
|
| n.恳求，祈愿，哀求 | |
参考例句： |
|
|
|
|
19
machinery
|
|
| n.(总称)机械，机器；机构 | |
参考例句： |
|
|
|
|
20
overdo
|
|
| vt.把...做得过头，演得过火 | |
参考例句： |
|
|
|
|
21
exertions
|
|
| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
参考例句： |
|
|
|
|
22
diffusion
|
|
| n.流布；普及；散漫 | |
参考例句： |
|
|
|
|
23
banish
|
|
| vt.放逐，驱逐；消除，排除 | |
参考例句： |
|
|
|
|
24
embarrassment
|
|
| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
参考例句： |
|
|
|
|
25
accustom
|
|
| vt.使适应，使习惯 | |
参考例句： |
|
|
|
|
26
exhortation
|
|
| n.劝告，规劝 | |
参考例句： |
|
|
|
|
27
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
28
hymns
|
|
| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
参考例句： |
|
|
|
|
29
tunes
|
|
| n.曲调，曲子( tune的名词复数 )v.调音( tune的第三人称单数 )；调整；（给收音机、电视等）调谐；使协调 | |
参考例句： |
|
|
|
|
30
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
|
31
purely
|
|
| adv.纯粹地，完全地 | |
参考例句： |
|
|
|
|
32
persistent
|
|
| adj.坚持不懈的，执意的；持续的 | |
参考例句： |
|
|
|
|
33
divest
|
|
| v.脱去，剥除 | |
参考例句： |
|
|
|
|
34
gathering
|
|
| n.集会，聚会，聚集 | |
参考例句： |
|
|
|
|
35
covenant
|
|
| n.盟约，契约；v.订盟约 | |
参考例句： |
|
|
|
|
36
renewal
|
|
| adj.(契约)延期，续订，更新，复活，重来 | |
参考例句： |
|
|
|
|
37
vow
|
|
| n.誓(言)，誓约；v.起誓，立誓 | |
参考例句： |
|
|
|
|
38
consecration
|
|
| n.供献，奉献，献祭仪式 | |
参考例句： |
|
|
|
|
39
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
40
deferred
|
|
| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
参考例句： |
|
|
|
|
41
omission
|
|
| n.省略，删节；遗漏或省略的事物，冗长 | |
参考例句： |
|
|
|
|
42
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
43
stimulus
|
|
| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
参考例句： |
|
|
|
|
44
protract
|
|
| v.延长，拖长 | |
参考例句： |
|
|
|
|
45
abbreviating
|
|
| 使简短( abbreviate的现在分词 )； 缩简； 缩略； 使用缩写词 | |
参考例句： |
|
|
|
|
46
impaired
|
|
| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
47
stereotyped
|
|
| adj.(指形象、思想、人物等)模式化的 | |
参考例句： |
|
|
|
|
48
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
49
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
50
prospered
|
|
| 成功，兴旺( prosper的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
51
affected
|
|
| adj.不自然的，假装的 | |
参考例句： |
|
|
|
|
52
educe
|
|
| v.引出；演绎 | |
参考例句： |
|
|
|
|
53
investigation
|
|
| n.调查，调查研究 | |
参考例句： |
|
|
|
|
54
inquiry
|
|
| n.打听，询问，调查，查问 | |
参考例句： |
|
|
|
|
55
accustoms
|
|
| v.（使）习惯于( accustom的第三人称单数 ) | |
参考例句： |
|
|
|
|
56
immediate
|
|
| adj.立即的；直接的，最接近的；紧靠的 | |
参考例句： |
|
|
|
|
57
labor
|
|
| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
参考例句： |
|
|
|
|
58
ministry
|
|
| n.(政府的)部；牧师 | |
参考例句： |
|
|
|
|
59
systematic
|
|
| adj.有系统的，有计划的，有方法的 | |
参考例句： |
|
|
|
|
60
pastors
|
|
| n.（基督教的）牧师( pastor的名词复数 ) | |
参考例句： |
|
|
|
|
61
afterward
|
|
| adv.后来；以后 | |
参考例句： |
|
|
|
|
62
supersede
|
|
| v.替代；充任 | |
参考例句： |
|
|
|
|
63
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
64
converse
|
|
| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
参考例句： |
|
|
|
|
65
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
66
salvation
|
|
| n.（尤指基督）救世，超度，拯救，解困 | |
参考例句： |
|
|
|
|
67
exigencies
|
|
| n.急切需要 | |
参考例句： |
|
|
|
|
68
discriminating
|
|
| a.有辨别能力的 | |
参考例句： |
|
|
|
|
69
dealing
|
|
| n.经商方法，待人态度 | |
参考例句： |
|
|
|
|
70
submission
|
|
| n.服从，投降；温顺，谦虚；提出 | |
参考例句： |
|
|
|
|
71
fervent
|
|
| adj.热的，热烈的，热情的 | |
参考例句： |
|
|
|
|
72
repentance
|
|
| n.懊悔 | |
参考例句： |
|
|
|
|
73
confidential
|
|
| adj.秘（机）密的，表示信任的，担任机密工作的 | |
参考例句： |
|
|
|
|
74
conversing
|
|
| v.交谈，谈话( converse的现在分词 ) | |
参考例句： |
|
|
|
|
75
deter
|
|
| vt.阻止，使不敢，吓住 | |
参考例句： |
|
|
|
|
76
varied
|
|
| adj.多样的，多变化的 | |
参考例句： |
|
|
|
|
77
geniality
|
|
| n.和蔼，诚恳；愉快 | |
参考例句： |
|
|
|
|
78
sufficiently
|
|
| adv.足够地，充分地 | |
参考例句： |
|
|
|
|
79
inquiries
|
|
| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
参考例句： |
|
|
|
|
80
applicant
|
|
| n.申请人，求职者，请求者 | |
参考例句： |
|
|
|
|
81
minors
|
|
| n.未成年人( minor的名词复数 )；副修科目；小公司；[逻辑学]小前提v.[主美国英语]副修，选修，兼修( minor的第三人称单数 ) | |
参考例句： |
|
|
|
|
82
guardians
|
|
| 监护人( guardian的名词复数 )； 保护者，维护者 | |
参考例句： |
|
|
|
|
83
distinctive
|
|
| adj.特别的，有特色的，与众不同的 | |
参考例句： |
|
|
|
|
84
doctrines
|
|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
参考例句： |
|
|
|
|
85
rejection
|
|
| n.拒绝，被拒，抛弃，被弃 | |
参考例句： |
|
|
|
|
86
disciples
|
|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
参考例句： |
|
|
|
|
87
heterogeneous
|
|
| adj.庞杂的；异类的 | |
参考例句： |
|
|
|
|
88
publicity
|
|
| n.众所周知，闻名；宣传，广告 | |
参考例句： |
|
|
|
|
89
perishable
|
|
| adj.（尤指食物）易腐的，易坏的 | |
参考例句： |
|
|
|
|
90
labors
|
|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
91
supervision
|
|
| n.监督，管理 | |
参考例句： |
|
|
|
|
92
consultation
|
|
| n.咨询；商量；商议；会议 | |
参考例句： |
|
|
|
|
93
augment
|
|
| vt.(使)增大，增加，增长，扩张 | |
参考例句： |
|
|
|
|
94
jealousies
|
|
| n.妒忌( jealousy的名词复数 )；妒羡 | |
参考例句： |
|
|
|
|
95
kindly
|
|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
参考例句： |
|
|
|
|
96
degenerate
|
|
| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
参考例句： |
|
|
|
|
97
clique
|
|
| n.朋党派系，小集团 | |
参考例句： |
|
|
|
|
98
hearty
|
|
| adj.热情友好的；衷心的；尽情的，纵情的 | |
参考例句： |
|
|
|
|
99
testament
|
|
| n.遗嘱；证明 | |
参考例句： |
|
|
|
|
100
despatch
|
|
| n./v.(dispatch)派遣；发送；n.急件；新闻报道 | |
参考例句： |
|
|
|
|
101
unanimity
|
|
| n.全体一致，一致同意 | |
参考例句： |
|
|
|
|
102
attained
|
|
| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
参考例句： |
|
|
|
|
103
dissuade
|
|
| v.劝阻，阻止 | |
参考例句： |
|
|
|
|
104
discord
|
|
| n.不和，意见不合，争论，（音乐）不和谐 | |
参考例句： |
|
|
|
|
105
inflict
|
|
| vt.(on)把…强加给，使遭受，使承担 | |
参考例句： |
|
|
|
|
106
proceedings
|
|
| n.进程，过程，议程；诉讼(程序)；公报 | |
参考例句： |
|
|
|
|
107
secular
|
|
| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
参考例句： |
|
|
|
|
108
exclusion
|
|
| n.拒绝，排除，排斥，远足，远途旅行 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |