有關(guān)高中生英語美文摘抄3篇
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有關(guān)高中生英語美文篇1
愛是良藥
It was the late 70s and we thought him almost a god, my school friends Helen and Anne and I. An actor-director undergraduate, impossibly tall, dark and drop dead gorgeous, he co-hosted a party every summer for which all the guests had to dress in white. Everything he did was cool and desirable. Until, in the 80s, a killer disease from America swept through the beautiful people like a scythe, and left him a wasted skeleton in a hospital bed. Anne managed to visit him and I meant to, really I did. But I couldn't quite believe there wasn't plenty of time. You see he seemed incapable, but incapable, of doing anything disagreeable.We need to be "more Christian to one another" over AIDS, Elton John said yesterday. An interesting phrase, given Mr John's introduction to this once devastating scourge.
他那時是演員兼導(dǎo)演專業(yè)的學(xué)生，皮膚黝黑、英俊高大。每年夏天他都會聯(lián)合舉辦一次社交聚會，到場的來賓都必須身著白色衣服。他做的每一件事都十分出色、令人滿意。直到八十年代，一種致命的疾病如鐮刀般擊倒了這位完美的人，他躺在醫(yī)院的病床上，被病痛折磨成了一個骨瘦如柴的廢人。安妮去看望了他，盡管我也十分想去，但我無法接受他將不久于人世。你也許覺得他看上去什么事也做不了，但他不會去做令人生厭的事。昨日，艾爾頓·約翰說在艾滋病的問題上，我們必須“像基督徒一樣更加仁慈對待彼此”。考慮到約翰初次接觸這一度被視為是毀滅性的災(zāi)難時的情形，他這樣的表述十分有意思。
In 1985 he first read about and then met a brave young haemophiliac, Ryan White. When a journalist revealed that Ryan was dying of AIDS, not only was he banned from school and a judicial restraining order put on him to the cheers of neighbours, but his own church required him to sit in a separate pew, and on Easter Day no one in the congregation would shake his hand as a sign of peace. If this is the behaviour of the church, why should we want to be more "Christian" towards one another? We hardly have an impeccable record, do we? Once when we had reached a very low ebb as a family, I asked my husband, in despair, "Why should we go on believing, when God doesn't answer prayer and Christians can behave worse than anybody?" All he said in reply was this. "Look at the character of Jesus. Who else do you think He could have been?" Not "Christian" theology. Far less the behaviour of "Christian" sinners like ourselves. But the character of Christ.
1985年，約翰讀到關(guān)于血友病患者瑞安·懷特的報道，并和他見面。當(dāng)記者透露瑞安死于艾滋病時，約翰不僅被學(xué)校拒之門外，還收到了法律禁令，他的鄰居都為此欣喜不已，就連他所在的教堂都要求他坐在單獨(dú)的長椅上。到了復(fù)活節(jié)，會眾中沒有一個人跟他握手言和。如果這就是教堂的所作所為，為何我們要更“像基督徒”那樣對待彼此呢?人無完人，不是嗎?家庭遇到困境時，我曾絕望地問丈夫“既然上帝都不去回應(yīng)人們的禱告，基督徒可以比任何人都要無情，為什么還要繼續(xù)我們的信仰呢?”他的回答是：“看看耶穌的品格，你覺得除了他還有誰可以是上帝?”使他成為上帝的不是____所信仰的理論，更不是我們這有罪過的基督____言行，而是基督的品格。
My godmother gave me a Bible, in red tooled leather, which I had throughout my childhood and have still. At that moment I thought of its garish, dated children's pictures, a shepherd with long hair and a lamb across His shoulders. Who else could He have been? It's true, He could be angry. He was capable of condemning. He even talked of Judgement. But it's not for this that we remember Him. We remember a Man who loved a sex worker for indecently wiping His feet with her loose hair, who publicly befriended a fraudster worse than any recently discredited banker, who cured those whose illnesses made them even more untouchable than Ryan, ostracised by his society. Elton John's book is provocatively entitled, Love is the Cure. Not medicine, or science, or technology, it is love for which this God is known above all, extending an invitation into His kingdom to a terrorist hanging by His side. As Elton John said, Jesus, like Ryan who followed Him, "loved and forgave unconditionally and died for the sake of others." A death even more disagreeable than my friend's all those years ago.
我的教母曾給了我一本紅色書皮的圣經(jīng)，我從兒時一直保存到現(xiàn)在。我想到書中艷麗、陳舊的兒童圖畫，上面畫著長發(fā)的牧羊人，肩上坐著一只羊羔。除了他誰還能是上帝?的確，他可以發(fā)怒。他能做出審判。他甚至提到過裁決。但我們不是因此才紀(jì)念他。我們紀(jì)念的是一個男人：當(dāng)性工作者不雅地用蓬亂的頭發(fā)擦試他雙腳時，他給予她愛;遇到名聲比任何名譽(yù)掃地的銀行家都要惡劣的詐騙犯時，他公然和他成為朋友;有人因疾病受到比瑞安更甚的排斥，他為他們治療。艾爾頓·約翰為他的書起了一個有爭議性的標(biāo)題，《愛是良藥》。并非藥物，并非科學(xué)技術(shù)，而是愛讓上帝為世人所知曉，讓他邀請被絞死在他身側(cè)的-來到他的國度。正如艾爾頓·約翰所說，瑞安所追隨的耶穌“無條件的熱愛并寬恕著人們，為他人獻(xiàn)身”，這樣的死亡比數(shù)年前朋友去世更令人難受。
有關(guān)高中生英語美文篇2
尋“根”究底
The Bible's boring, everyone knows that. Phares begat Esrom and Esrom begat Aram and Aram begat Aminadab. When I was teaching public bible reading in our church, I made the lesson readers practice with a telephone directory, to learn how to make it interesting. Suddenly entrance, ancestry has become fascinating, as anyone gripped by Britain's DNA Project on this programme yesterday will agree. Scientists believe, through mitochondrial DNA that we can now trace ourselves back to one woman, aptly dubbed Eve, living in Central Africa in 190000 BC, that nine people in the UK have the same DNA marker as the Queen of Sheba would have had, who visited King Solomon in the Book of Kings, and that 90% of men called Cohen all share the same sequence, some calling themselves sons of Aaron, older brother to Moses and the first High Priest. Time was when only toffs could trace their ancestry, the rest of us being too insignificant to have written records.
眾所周知，《圣經(jīng)》趣味性不強(qiáng)。法勒斯生希斯侖，希斯侖生亞蘭，亞蘭生亞米拿達(dá)。我以前在教堂里教公眾閱讀《圣經(jīng)》的時候，讓學(xué)生們對著電話薄練習(xí)，嘗試讓課程變得有意思。 大家被世系深深地吸引了，這真有些讓人始料未及。但凡昨天被該項目的英國DNA計劃感興趣的人都會同意這一點(diǎn)?？茖W(xué)家相信借住線粒體DNA，我們發(fā)現(xiàn)自己的祖宗是一位公元19萬年前的女人，她生活在中部非洲，姑且稱之為夏娃吧。在英國，有9個人可能與《列王記》中拜訪所羅門王的示巴女王的DNA標(biāo)記相同。在所有叫科恩的男性中，90%的人序列相同，他們有些自稱是亞倫，摩西的兄長、首任大祭司的后代。 曾幾何時，只有富人才可以追溯世系，其他人無足輕重，沒有任何書面記錄。
Now, thanks to the Internet, many of us are finding our forebears, and are as proud of under-scullery-maids and transported convicts as of those who fought with the Conqueror. Recently my father gave our daughter's fiance my mother's engagement ring. It is apt as well as moving that she should wear it, having inherited her grandmother's sweet nature as well as her formidable brains. It prompted me to find out more about my own ring, given to my husband by my mother Mary's sister, my dear aunt Jane. The last person to wear it before me was Mary Jane, my great-grandmother, who emigrated from Scotland to Australia aged six and became an accomplished art student in Melbourne in the mid 19th century. We have two of her beautiful paintings, and I'm even more inspired by her feminist professionalism, in such an era, than by her talent. We become the people we come from, which is why it's so right that adopted children may now trace their biological families. Genealogies are there because they are not only compelling but critical. At the weekend our nine year old and I read the thrilling Book of Ruth, ending with the bombshell that this poor displaced and desperate immigrant, became grandmother to David, the great King of the Jews. Almost, the greatest.
如今，在互聯(lián)網(wǎng)的幫助下，很多人都可以找到自己的祖先，既為與征服者威廉一起戰(zhàn)斗的人驕傲，也為在廚房里洗洗涮涮的婢女、被運(yùn)往他鄉(xiāng)的囚徒驕傲。 近日，我爸爸把我媽媽的訂婚戒指送給了我女兒的未婚夫。這件事真是又合適、又讓人感動，因為我的女兒將會戴上這枚戒指，繼承她祖母的美好品質(zhì)、聰明的頭腦。我也開始了解我自己的這枚戒指。我婆婆瑪麗的妹妹，簡嬸嬸把它交給了我丈夫，我丈夫把它戴在我的手上。上一個戴這戒指的人是瑪麗·簡，我們的曾祖母。她六歲時從蘇格蘭移民澳大利亞，19世紀(jì)中期在墨爾本成為了一名杰出的美術(shù)專業(yè)學(xué)生。我們收藏了兩幅她的作品，十分漂亮。與其說是她的才能，不如說是她的信念激勵。她在那個年代就主張女性應(yīng)當(dāng)有自己的職業(yè)。 我們的祖先是什么樣的，我們就是什么樣的。這就是為什么現(xiàn)在領(lǐng)養(yǎng)的孩子尋找同自己有血緣關(guān)系的親人。譜系擺在那兒，它不僅讓人好奇，也非常重要。周末，我們9歲的孩子和我一起讀《路得記》，故事令人動容，結(jié)局出人意料。這位貧困絕望、流離失所的移民，竟是大衛(wèi)的祖母，而大衛(wèi)又是猶太人的大王，可以算是最早的君王。
Why would one person have two different ancestries? One, in Mark's gospel, is straightforward, the royal succession, king after king regardless of blood. The other, Luke's gospel, goes backwards, tracing the hidden, biological thread, the genetic descent. Both culminate with the same ordinary craftsman, living under a foreign tyrant placed on the throne by an invading power. The rightful heir, keeping his ancestry darkly secret, a necessity to preserve his life. So the son he acknowledged, fulfilled hundreds of years of prophesy, as the true heir to King David. As Luke says, "the son, so it was thought, of Joseph, the son of David, the son of Adam, the son of God."You and I may not be able to trace our ancestry quite so far back, but knowing who we are is never boring.
為什么一個人會有兩個祖先呢?一方面，馬太的福音書直言是皇位繼承，不論血脈傳承皇位。另一方面，路加的福音書卻倒退一步，追尋隱秘的生物聯(lián)系，基因血統(tǒng)。 兩者都追溯到一個平凡的巧匠，他生活在一位因入侵力量而加冕的異國暴君的統(tǒng)治之下。這位合法的繼承人為了保命，不得不隱瞞自己的血統(tǒng)這一幽暗的秘密。所以，他承認(rèn)的兒子，大衛(wèi)王真正的后人，完成了幾百年的語言。路加有言，“正是如此，約瑟的子孫，大衛(wèi)的子孫，亞當(dāng)?shù)淖訉O，上帝的子孫?！?我們也許沒法把我們的族譜追得這么遠(yuǎn)，但是知道我們是誰總是一件有意思的事情。
有關(guān)高中生英語美文篇3
關(guān)愛老人,傳遞溫情
A photo of the Rolling Stones was prominent in the papers yesterday, as they came together to celebrate the 50th anniversary of their first live performance in 1962. Their faces revealed that they had, to put it politely, aged somewhat. "You are old Father William" said the child in the nursery rhyme, and so is each one of us of course in due time. As far as evolution is concerned, that time comes when we've done all that is necessary, that's, passed on our genes to another generation. Then we can simply be left to die.
滾石樂隊再聚首，慶祝1962年首度登臺表演50周年。昨天報紙刊登了他們十分引人注目的照片。委婉地說，他們的相貌頗為成熟。“你已經(jīng)老啦，威廉爸爸”，兒歌里這樣唱到。毋庸置疑，我們每個人到了特定的時候都會如此。從進(jìn)化的角度考慮，當(dāng)我們已經(jīng)完成了所有必盡之事——傳宗接代后，時辰就到了。剩下的事情僅是茍且偷生罷了。
Again, as far as a society driven by economic activity is concerned that time comes when we're no longer productive and we're ready for recycling. So when we look at that aging face in a care home or in a hospital bed what is there to stop us getting really depressed? Do we have a vision of what it is to be a human person which will undergird and sustain the gentle care which the elderly need?
在如今這個被經(jīng)濟(jì)活動所驅(qū)使的社會里，年長的人失去了生產(chǎn)力，還要做好被回收利用的打算。因此，當(dāng)我們看到護(hù)理中心或者醫(yī)院病床上那一張張衰老的面容而唏噓不已時，怎樣才能走出消沉呢?給予老人溫柔的呵護(hù)與扶持是做人之本。我們有這個認(rèn)識嗎?
Recently I was in Georgia, what I call proper Georgia, in the Caucasus, to speak in their European week, and one day I managed to get out into the country for a lovely walk with a friend. It came out that it was my birthday, and unknown to me, he rang up someone he knew in a nearby village. In this very simple home we were shown characteristic Georgian hospitality, and then the toasts began. First to me, then to my surprise to my parents, and then to everyone's parents, and then as they put it, "to our forebears to whom we owe so much." It was such a contrast to our normal highly individualistic way of thinking. Striking too was their moving sense of gratitude to the older generation. And yet even gratitude may not be enough. After all, sometimes people do feel pretty fed up with the old. We need something even more powerful, something to sustain our best attitudes, whether we're feeling appreciative or highly irritated, quite simply a sense of the value of the human person as such. We need it in our care homes, and we need it to be expressed in the political policies of the State towards the elderly.
最近我前往格魯吉亞，在為期一周歐洲會議上發(fā)言。該地位于高加索山脈，是嚴(yán)格意義上的格魯吉亞。某日，我得以從工作中抽身，和友人在鄉(xiāng)間散步，十分愜意。結(jié)果那天是我的生日，朋友瞞著我給他鄰村的朋友打了電話。在簡樸的房間里，他們用典型的格魯吉亞的待客方式款待了我們。隨后我們舉杯慶祝。首先是為我祝酒，讓我吃驚的是，我們之后依次為我的父母和每個人的父母祝酒。他們還說“我們欠了先人太多。”這與我們平時高度的個人主義思考方式大相徑庭。吸引我的還有他們對長輩們令人動容的感激之情。然而，僅僅感激是不夠的。畢竟人們有時會對老人感到厭煩。我們需要更強(qiáng)有力的做人的價值觀來支撐我們，使我們無論喜怒都以最好的態(tài)度來對待老人。護(hù)理中心需要這樣的態(tài)度。國家在針對老人出臺的政策中也應(yīng)有所體現(xiàn)。
You don't need to be religious to have this attitude. But I do think that a Christian understanding of what it is to be a human person made in the image of God, with a spiritual orientation and destination, does give a dimension that suffuses, and reinforces our best human values and attitudes. As Gerard Manly Hopkins puts it in his poem on the resurrection: This Jack, joke, poor potsherd, patch, matchwood, immortal diamond, is immortal diamond. From one point of view we human beings are just a joke, a broken piece of pottery or potsherd, a used match, but essentially we are immortal diamonds.
這樣的態(tài)度并不一定要通過宗教來獲得。基督徒擁有精神歸宿，認(rèn)為上帝按照自己的樣子創(chuàng)造了人類。而我認(rèn)為他們的這種認(rèn)識確實能加強(qiáng)人類最善的價值觀和態(tài)度，并將其發(fā)揚(yáng)光大。正如同杰拉爾德•曼利•霍普金斯描述復(fù)活的詩句：世間凡人，是一場笑談，是破損的陶片，是破爛的補(bǔ)丁，是用過的火柴，是永恒的鉆石。從某種角度上看，我們?nèi)祟愔皇且粓鲂φ劇⒁粔K破損的陶片、一根用過的火柴，但在本質(zhì)上，我們是永恒的鉆石。
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