一、复活节英语作文和翻译50字

In family life, Wiley also lives in an unreal moral ideal. As a husband and father, he did not really understand what should comply with the ethical rules, don't know oneself should stick to the moral creed what, don't know what kind of example set. Wiley doesn't really understand his ethical value for the family, but the commercial law of the jungle into the family. He is not only a tragic figure, is also a tragedy of the people. Wiley is a seriously traditional ethics influence people. Living in a traditional moral ideal of Wiley want to perform a good husband, good father family responsibility, for this home, he bear hardship without complaint for decades, when aware of their own are falling into the abyss of failure, he put one's foot down selected Dutch act, heart mantra is the eldest son will get a $twenty thousand life insurance pension due to his death to go on, "five times better than others" road to success. As a father, Wiley did not set a good example, also did not give the child the right to teach. He only emphasized the popularity of the important, but ignore the son of academic and moral development. He even asked Charlie to show off to steal wood son biff "fearless character". Such education leads to grow after biff has kleptomania. At the same time, he put in with his unrealistic dreams to son, let them believe they regard oneself head and shoulders above others, be certain to rise head and shoulders above others in the business field, even in school not the son of Charlie also never mind. He wants to will son portrayed as he expected, once the desire to the contrary, they stormed unceasingly, never try to understand his son, never think about what is the cause of the failure of his son. Although Wiley wants to be a good father, when discovered biff also loves him, decided to go to dead, for the son of "success" to put myself on the altar. But it is still a kind of satire, reveals that Wiley to death also don't understand why they failed, and his son why be misfits. This is his failure as a father. Finally, experienced a painful biff finally awakening, he is brave in the face of true to myself, though the self and the father he had discovered the expected poles apart on him, but he was determined to take a return to self road. The word "biff" is intended to "surprise, surprise". To biff, away from the filled with stench of the city he hated, into his desire to natural and free life, who can say in his new life will not surprise? As determined to achieve "success" as the father's little son happy dream (Happy meaning "happy"), in accepting the father failed after the lesson, he in the reinforced concrete jungle warfare, may become another Wiley, may also become a mercenary Howard, but he is not likely to become a successful and popular Sigelman (singIeman, original intention is "the only one"). As the name suggests, Sigelman is "unprecedented, son after no", is the beautiful memories in the memory. Happy like his name indicates that happiness? We don't know, but what we do know is that his father's tragedy is the source in the don't know the real needs of their own heart, do not know what can bring him happiness and success, on the contrary, he blindly pursue society identity brilliant life. And the pursuit of the value of ethics is not bring true happiness for him.

复活节是基督教礼拜仪式的一年中最重要的宗教节日。基督徒相信耶稣从死里复活后两天被钉在十字架上，并在星期日的复活节庆祝这个复活。这一年是复活的各种估计之间的26年和公元36年（见年表的耶稣）。许多非宗教的文化元素，如复活节兔子，已经成为现代节日的庆祝活动的一部分，这些方面往往是庆祝许多基督徒与非基督徒。

二、复活节六年级英语作文带翻译200词

Easter is celebrated by exchange of Easter Eggs and other nifty gifts. Gift range may vary from anything between money, clothes, chocolate or go on holidays together. Some people make Easter bonnets or baskets, which have things like daffodils in them or mini eggs. Children sometimes go to a local community center to enter an Easter bonnet competition to see whose bonnet is the best and the winner gets an Easter egg.

The Easter bunny is very much a part of the Easter tradition in British. The shops are filled with thousands which people buy to give to each other. The Easter bunny 'hides' the eggs in the houses and children on Easter Sunday search to find these treats.

Hot-cross buns are popular foods on Good Friday. These are sweet fruit buns with crosses on top. Some people still make these with yeast, but shops now sell dozens in the week before Easter.

复活节的彩蛋和其他漂亮的礼物交换庆祝。礼物的范围可能会有所不同从任何钱，衣服，巧克力或一起去度假。有些人做复活节帽子或篮子，其中有像水仙花或小鸡蛋。孩子们有时会去当地的社区中心参加复活节帽比赛看谁的帽子是最好的，获胜者可以得到一个复活节彩蛋。

复活节兔子是英国的很大一部分，复活节的传统。商店挤满了成千上万的人买给对方。复活节兔子的皮的鸡蛋在房子和孩子们在复活节的星期日，搜索这些治疗。

十字面包是在星期五受欢迎的食物。这些都是甜的水果面包的十字架上。有些人仍然把这些酵母，但商店现在出售数十名在复活节前的一周。

三、复活节英语作文8句急急用用

　Easter, anniversary of the Resurrection of Christ, observed on the first Sunday after a full moon on or after 21 March.

People celebrate the holiday according to their beliefs and their religious denominations （命名）. Christians commemorate Good Friday as the day that Jesus Christ died and Easter Sunday as the day that He was resurrected （复活）. Protestant settlers brought the custom of a sunrise service, a religious gathering at dawn, to the United States.

On Easter Sunday children wake up to find that the Easter Bunny has left them baskets of candy. He has also hidden the eggs that they decorated earlier that week. Children hunt for the eggs all around the house. Neighborhoods and organizations hold Easter egg hunts, and the child who finds the most eggs wins a prize.

The Easter Bunny is a rabbit-spirit. Long ago, he was called the Easter Hare. Hares and rabbits have frequent multiple births so they became a symbol of fertility. The custom of an Easter egg hunt began because children believed that hares laid eggs in the grass. The Romans believed that All life comes from an egg. Christians consider eggs to be the seed of life and so they are symbolic of the resurrection of Jesus Christ.

四、请问复活节的英语作文怎么写？

您好，围绕“复活节（the Easter）”的作文，可以重点写节日期间的活动，如，hunting eggs，treat and trick等…

五、英语作文 关于复活节

ON THE KEEPING OF EASTER.

From the Letter of the Emperor to all those not present at the Council. (Found in Eusebius, Vita Const., Lib. iii., 18-20.)

When the question relative to the sacred festival of Easter arose, it was universally thought that it would be convenient that all should keep the feast on one day; for what could be more beautiful and more desirable, than to see this festival, through which we receive the hope of immortality, celebrated by all with one accord, and in the same manner? It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom[the calculation] of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded. In rejecting their custom,(1) we may transmit to our descendants the legitimate mode of celebrating Easter, which we have observed from the time of the Saviour's Passion to the present day[according to the day of the week]. We ought not, therefore, to have anything in common with the Jews, for the Saviour has shown us another way; our worship follows a more legitimate and more convenient course(the order of the days of the week); and consequently, in unanimously adopting this mode, we desire, dearest brethren, to separate ourselves from the detestable company of the Jews, for it is truly shameful for us to hear them boast that without their direction we could not keep this feast. How can they be in the right, they who, after the death of the Saviour, have no longer been led by reason but by wild violence, as their delusion may urge them? They do not possess the truth in this Easter question; for, in their blindness and repugnance to all improvements, they frequently celebrate two passovers in the same year. We could not imitate those who are openly in error. How, then, could we follow these Jews, who are most certainly blinded by error? for to celebrate the passover twice in one year is totally inadmissible. But even if this were not so, it would still be your duty not to tarnish your soul by communications with such wicked people[the Jews]. Besides, consider well, that in such an important matter, and on a subject of such great solemnity, there ought not to be any division. Our Saviour has left us only one festal day of our redemption, that is to say, of his holy passion, and he desired[to establish] only one Catholic Church. Think, then, how unseemly it is, that on the same day some should be fasting whilst others are seated at a banquet; and that after Easter, some should be rejoicing at feasts, whilst others are still observing a strict fast. For this reason, a Divine Providence wills that this custom should be rectified and regulated in a uniform way; and everyone, I hope, will agree upon this point. As, on the one hand, it is our duty not to have anything in common with the murderers of our Lord; and as, on the other, the custom now followed by the Churches of the West, of the South, and of the North, and by some of those of the East, is the most acceptable, it has appeared good to all; and I have been guarantee for your consent, that you would accept it with joy, as it is followed at Rome, in Africa, in all Italy, Egypt, Spain, Gaul, Britain, Libya, in all Achaia, and in the dioceses of Asia, of Pontus, and Cilicia. You should consider not only that the number of churches in these provinces make a majority, but also that it is right to demand what our reason approves, and that we should have nothing in common with the Jews. To sum up in few words: By the unanimous judgment of all, it has been decided that the most holy festival of Easter should be everywhere celebrated on one and the same day, and it is not seemly that in so holy a thing there should be any division. As this is the state of the case, accept joyfully the divine favour, and this truly divine command; for all which takes place in assemblies of the bishops ought to be regarded as proceeding from the will of God. Make known to your brethren what has been decreed, keep this most holy day according to the prescribed mode; we can thus celebrate this holy Easter day at the same time, if it is granted me, as I desire, to unite myself with you; we can rejoice together, seeing that the divine power has made use of our instrumentality for destroying the evil designs of the devil, and thus causing faith, peace, and unity to flourish amongst us. May God graciously protect you, my beloved brethren.

EXCURSUS ON THE SUBSEQUENT HISTORY OF THE EASTER QUESTION

. (Hefele: Hist. of the Councils, Vol. I., pp. 328 et seqq.)

The differences in the way of fixing the period of Easter did not indeed disappear after the Council of Nicea. Alexandria and Rome could not agree, either because one of the two Churches neglected to make the calculation for Easter, or because the other considered it inaccurate. It is a fact, proved by the ancient Easter table of the Roman Church, that the cycle of eighty-four years continued to be used at Rome as before. Now this cycle differed in many ways from the Alexandrian, and did not always agree with it about the period for Easter--in fact(a), the Romans used quite another method from the Alexandrians; they calculated from the epact, and began from the feria prima of January.(b.) The Romans were mistaken in placing the full moon a little too soon; whilst the Alexandrians placed it a little too late.(c.) At Rome the equinox was supposed to fall on March 18th; whilst the Alexandrians placed it on March 21st.(d.) Finally, the Romans differed in this from the Greeks also; they did not celebrate Easter the next day when the full moon fell on the Saturday.

Even the year following the Council of Nicea--that is, in 326--as well as in the years 330, 333, 340, 341, 343, the Latins celebrated Easter on a different day from the Alexandrians. In order to put an end to this misunderstanding, the Synod of Sardica in 343, as we learn from the newly discovered festival letters of S. Athanasius, took up again the question of Easter, and brought the two parties(Alexandrians and Romans) to regulate, by means of mutual concessions, a common day for Easter for the next fifty years. This compromise, after a few years, was not observed. The troubles excited by the Arian heresy, and the division which it caused between the East and the West, prevented the decree of Sardica from being put into execution; therefore the Emperor Theodosius the Great, after the re-establishment of peace in the Church, found himself obliged to take fresh steps for obtaining a complete uniformity in the manner of celebrating Easter. In 387, the Romans having kept Easter on March 21st, the Alexandrians did not do so for five weeks later--that is to say, till April 25th--because with the Alexandrians the equinox was not till March 21st. The Emperor Theodosius the Great then asked Theophilus, Bishop of Alexandria for an explanation of the difference. The bishop responded to the Emperor's desire, and drew up a chronological table of the Easter festivals, based upon the principles acknowledged by the Church of Alexandria. Unfortunately, we now possess only the prologue of his work.

Upon an invitation from Rome, S. Ambrose also mentioned the period of this same Easter in 387, in his letter to the bishops of AEmilia, and he sides with the Alexandrian computation. Cyril of Alexandria abridged the paschal table of his uncle Theophilus, and fixed the time for the ninety-five following Easters--that is, from 436 to 531 after Christ. Besides this Cyril showed, in a letter to the Pope, what was defective in the Latin calculation; and this demonstration was taken up again, some time after, by order of the Emperor, by Paschasinus, Bishop of Lilybaeum and Proterius of Alexandria, in a letter written by them to Pope Leo I. In consequence of these communications, Pope Leo often gave the preference to the Alexandrian computation, instead of that of the Church of Rome. At the same time also was generally established, the opinion so little entertained by the ancient authorities of the Church--one might even say, so strongly in contradiction to their teaching--that Christ partook of the passover on the 14th Nisan, that he died on the 15th(not on the 14th, as the ancients considered), that he lay in the grave on the 16th, and rose again on the 17th. In the letter we have just mentioned, Proterius of Alexandria openly admitted all these different points.

Some years afterwards, in 457, Victor of Aquitane, by order of the Roman Archdeacon Hilary, endeavoured to make the Roman and the Alexandrian calculations agree together. It has been conjectured that subsequently Hilary, when Pope, brought Victor's calculation into use, in 456--that is, at the time when the cycle of eighty-four years came to an end. In the latter cycle the new moons were marked more accurately, and the chief differences existing between the Latin and Greek calculations disappeared; so that the Easter of the Latins generally coincided with that of Alexandria, or was only a very little removed from it. In cases when the id fell on a Saturday, Victor did not wish to decide whether Easter should be celebrated the next day, as the Alexandrians did, or should be postponed for a week. He indicates both dates in his table, and leaves the Pope to decide what was to be done in each separate case. Even after Victor's calculations, there still remained great differences in the manner of fixing the celebration of Easter; and it was Dionysius the Less who first completely overcame them, by giving to the Latins a paschal table having as its basis the cycle of nineteen years. This cycle perfectly corresponded to that of Alexandria, and thus established that harmony which had been so long sought in vain. He showed the advantages of his calculation so strongly, that it was admitted by Rome and by the whole of Italy; whilst almost the whole of Gaul remained faithful to Victor's canon, and Great Britain still held the 'cycle of eighty-four years, a little improved by Sulpicius Severus. When the Heptarchy was evangelized by the Roman missionaries, the new converts accepted the calculation of Dionysius, whilst the ancient Churches of Wales held fast their old tradition. From this arose the well-known British dissensions about the celebration of Easter, which were transplanted by Columban into Gaul. In 729, the majority of the ancient British Churches accepted the cycle of nineteen years. It had before been introduced into Spain, immediately after the conversion of Reccared. Finally, under Charles the Great, the cycle of nineteen years triumphed over all opposition; and thus the whole of Christendom was united, for the Quartodecimans had gradually disappeared.(1)

selected from Henry R. Percival, ed.,The Seven Ecumenical Councils of the Undivided Church, Vol XIV of Nicene and Post Nicene Fathers, 2nd series, edd. Philip Schaff and Henry Wace, (repr. Edinburgh: T&T Clark; Grand Rapids MI: Wm. B. Eerdmans, 1988) , pp. 54-56

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六、复活节英语作文35字左右简单一点

难忘的复活节假期

我们的复活节假期到了，这次假期我们并没有出去游玩，而是在家里度过了一个愉快的假期。

爸爸妈妈这次复活节都放假，我们决定像西方的一些国家一样准备一次找彩蛋的活动。我们先是一起在客厅里画我们的彩蛋，妈妈准备了很多的熟鸡蛋，姐姐把她的画笔都拿出来了，而我也贡献出了我的水彩笔。先是爸爸把鸡蛋打磨好，等到鸡蛋光滑了，我们一起开始画了，爸爸的画最简单了，他画的是夜晚的星空，黑色的天空上闪烁着几颗带着笑脸的星星，星星的排列没有任何的顺序，但是在爸爸的手里，星星都变得格外的调皮可爱。妈妈画的是全家福，不过在全家福的下面，居然画了一只刚破壳的小鸡，黄色的小鸡刚从鸡蛋里出来，还坐在蛋壳上，头上还顶了个蛋壳，妈妈告诉我因为鸡蛋是复活节的象征，因为它预示着新生命的降临，相信新的生命一定会从中冲脱出世。姐姐的就抽象多了，几圈不同的颜色扭成波浪状，但还是很好看。我画的是一只兔子，因为我知道兔子也是复活节的象征。

我们画好了之后，就各自把彩蛋藏好，然后开始找了。我先去书房，因为我觉得爸爸肯定会把彩蛋藏在书房，我翻开几本书，一看，爸爸的彩蛋就在书桌上。很快，姐姐的彩蛋被爸爸找到了，而妈妈也找到了姐姐藏好的彩蛋，而姐姐找到了我的彩蛋。

复活节的活动让我们一家人更加的团结了，我特别享受和家人在一起的时光。

具体的范文模板

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