Faith in Jesus sees the invisible,
believes the incredible, and
receives the impossible!
2013年5月29日 星期三
四E人生
早上出地鐵時，看到一母親拖著其幼女圖畫，使我想到世上三種人
在家的母親 Mother 主要作教育工夫
在世企業家 Entrepreneur 主要使命是賺取
在囚的積犯 Prisoner 要求他作出自省
從這幾幅圖畫，我想到人生三要 : 教育 Education / 延伸 Extension / 省察 Examination
在這三 E以上 ，若再加上 "不可或缺" 對天父的讚頌 Expressed doxology，恰好成了人生四個 E
1. 教育 Education 對內培育
2. 延伸 Extension 對外探索
3. 省察 Examination 對己了悟
4. 讚頌 Expressed doxology 對神崇敬
在家的母親 Mother 主要作教育工夫
在世企業家 Entrepreneur 主要使命是賺取
在囚的積犯 Prisoner 要求他作出自省
從這幾幅圖畫，我想到人生三要 : 教育 Education / 延伸 Extension / 省察 Examination
在這三 E以上 ，若再加上 "不可或缺" 對天父的讚頌 Expressed doxology，恰好成了人生四個 E
1. 教育 Education 對內培育
2. 延伸 Extension 對外探索
3. 省察 Examination 對己了悟
4. 讚頌 Expressed doxology 對神崇敬
人生若能到八十，剩下還有四分一世紀。我若仍有四個五年，繼續能作教育、探求、自省與敬拜，或是交錯進行，也不枉此生吧 !
張練能論雅各書
驟眼看來，雅各書是一卷論到“靠行為得救”的書信，與羅馬書“藉信白白得稱義”的教導正面衝突，尤其是雅各書第二章十四至二十六節那一段經文最明顯的有三處提到“人因行為稱義”的思想：
我們的祖宗亞伯拉罕把他兒子以撒獻在壇上，豈不是因行為稱義嗎？ （雅二：21）
這樣看來，人稱義是因着行為，不是單因着信。 （雅二：24）
妓女喇合接待使者，又放他們從別的路上出去，不也是一樣因行為稱義嗎？ （雅二：25）
因着這些“因行為稱義”的字句，馬丁路德感覺到雅各書“撕裂了聖經，與保羅及所有聖經經卷對立”，他更將雅各書評為“稻草書信”（Epistle of Straw），在他所翻譯的德文新約聖經中，他把雅各書貶放在啟示錄後面，當作新約聖經的“附錄”一樣看待。
雅各與主耶穌的思想
然而，仔細察看雅各書第二章十四至二十六節，就發覺在這段經文中，有一個中心思想是作者雅各重覆又重覆的提醒讀者，共有四次之多，就是──“信心沒有行為是死的”
（二：14；17，20，26），很明顯這就是此段經文的主題。換句話說，在使徒雅各看來：
信心 － 行為＝ 死的信心。
那麼，反過來說，甚麼才是叫人活的信心呢？使徒雅各是不是說：
信心 ＋ 行為＝ 活的信心？
不少在救贖學上出了問題的異端，誤解了使徒雅各，以為單單信靠主基督，人還未能得救，信心以外還要加上善行，才能蒙神拯救。但是，因為使徒雅各在第十八節所說：“…我便藉着我的行為將我的信心指給你看”，又在第二十二節說：“可見信心是與他的行為並行，而且信心因着行為才得成全。”我們便可認定信心與行為的關係超越“外在加上”，乃是緊密的有機體聯繫，信心不是“加上”行為，乃是“產生”行為，有如鬱金香花球根生出鬱金香花一般：
信心產生 －→ 行為＝ 活的信心
這正是主耶穌登山寶訓中的一個主題，主說：“荊棘上豈能摘葡萄呢？蒺藜裏豈能摘無花果呢？這樣，凡好樹都結好果子，惟獨壞樹結壞果子。好樹不能結壞果子；壞樹不能結好果子。凡不結好果子的樹就砍下來，丟在火裏。所以，憑着他們的果子就可以認出他們來。”（太七：16-20）
雅各與使徒保羅的思想
這樣看來，使徒雅各與使徒保羅的神學思想並沒有衝突，反而是異曲同工：
1. 使徒保羅論到人如何得救──乃是“藉信稱義”。使徒雅各並沒有反對保羅的“藉信稱義”福音真理，乃追問一個基本問題：“怎麼樣的信心才是叫人得救的活信心呢？”在使徒雅各看來信心有兩種，一種是“死的信心”，另一種是“活的信心”。“死的信心”於救贖無益，“活的信心”才能叫人稱義；沒有行為的信心是死的信心，唯獨產生行為的信心才是活的信心，只有藉着這種活的信心人才能被神稱為義！
2. 使徒保羅針對的問題是人的自以為義及猶太人的靠律法稱義；使徒雅各針對的問題乃是人的能說不能行及猶太人的虛假度虔誠。這兩問題都是救贖真理的大敵人，若不好好對付，會引到整個信仰系統基礎的崩潰，屬靈生命遲滯，甚至死亡！這正是主耶穌嚴嚴責備法利賽人和文士“自以為義”及“假冒為善”的原因。故此雅各書並沒有與保羅書信衝突，只是因着針對的問題不同，重點相異而已！從另一個角度來看，他們反是相輔相承，要把兩方面合併起來，我們才能看到真理的全貌！
3. 在書信結構上，使徒保羅喜歡先論信仰，然後從信仰談到生活，（以弗所書和歌羅西書都是上半卷書論信仰，下半卷書談生活；羅馬書結構比較複雜一點，但是基本上也是先論信仰，然後從信仰談到生活。）然而使徒雅各因着當時讀者需要，把信仰那一部分省略了，一開始就與他們談論生活的問題，有如以弗所書第四至六章，歌羅西書第三至四章及羅馬書第十二至十五章一般，充滿了命令，生活教導與行動指引，精簡扼要，可配稱為“新約的箴言”！
總括來說，雅各與保羅的異同可列寫如下：
保羅書信 雅各書
救贖真理 藉着生出行為的活信心稱義
藉信稱義 沒有行為的死信心於事無補
所針對的信仰問題
自以為義 行為稱義
假冒為善 能說不能行
論生活行為 相同
弗四∼六章
西三∼四章
羅一二∼一五章 雅1-5章
雅各與使徒約翰的思想
從約翰書信來看，使徒約翰十分着重愛的生活，在他的神學思想裏，愛心的生活是真心信靠主基督的果子，有真信心就有愛的行動，沒有愛的行動就表明沒有真實信心。他說：“愛弟兄的，就是住在光明中，在他並沒有絆跌的緣由。惟獨恨弟兄的，是在黑暗裏，且在黑暗裏行，也不知道往那裏去，因為黑暗叫他眼睛瞎了。”（約壹二：10-11）又說：“我們因為愛弟兄，就曉得是已經出死入生了。沒有愛心的，仍住在死中。”（約壹三：14-15）
在雅各書我們也會讀到一些內容與語調與約翰壹書很相似的經文，就如──雅各說:“我的弟兄們，若有人說自己有信心，卻沒有行為，有甚麼益處呢？這信心能救他嗎？若是弟兄或是姐妹，赤身露體，又缺了日用的飲食；你們中間有人對他們說：‘平平安安的去吧！願你們穿得暖，吃得飽’；卻不給他們身體所需用的，這有甚麼益處呢？”（雅二：14-16）約翰亦說：“凡有世上財物的，看見弟兄窮乏，卻塞住憐恤的心，愛神的心怎能存在他裏面呢？小子們哪，我們相愛，不要只在言語和舌頭上，總要在行為和誠實上。”（約壹三：17-18）
這樣看來，雅各，約翰，保羅的神學乃鼎足而立，從不同的三個角度來論述到信徒的信仰與建基在信仰上的生活行為：
雅各：從叫人活的信心論到無虛假的實際行動 （Believing → Doing）
約翰：從對神的信靠論到行為和誠實上的愛心 （Trusting God → Loving）
保羅：從稱義的地位論到成義的生活 （Being Justified → Living Out The New Life）
屬靈生命成長的秘訣
如此看來，雅各書並非主張“靠行為得救”，乃是論到屬靈生命的成長，使徒雅各看活的信心是一顆充滿生命力的種子，當這種子被栽種在人的心田裏，就會長出與這生命相稱的行為，並且與行為一同成長，邁向成熟！
雅各書第二章十四至二十六節這一段是解釋這屬靈生命成長最好的經文，在經文中使徒雅各分三步，逐級進深的論述到這屬靈生命成長的秘訣：
1. 哪一種信心才能叫人得救 ﹖ （二：14-17）
2. 行為是信心的流露，從行為就可以看出其信心的真偽！（二：18-20）
3. 信心與行為並行，一同成長，邁向成熟。 （二：20-26）
我們的祖宗亞伯拉罕把他兒子以撒獻在壇上，豈不是因行為稱義嗎？ （雅二：21）
這樣看來，人稱義是因着行為，不是單因着信。 （雅二：24）
妓女喇合接待使者，又放他們從別的路上出去，不也是一樣因行為稱義嗎？ （雅二：25）
因着這些“因行為稱義”的字句，馬丁路德感覺到雅各書“撕裂了聖經，與保羅及所有聖經經卷對立”，他更將雅各書評為“稻草書信”（Epistle of Straw），在他所翻譯的德文新約聖經中，他把雅各書貶放在啟示錄後面，當作新約聖經的“附錄”一樣看待。
雅各與主耶穌的思想
然而，仔細察看雅各書第二章十四至二十六節，就發覺在這段經文中，有一個中心思想是作者雅各重覆又重覆的提醒讀者，共有四次之多，就是──“信心沒有行為是死的”
（二：14；17，20，26），很明顯這就是此段經文的主題。換句話說，在使徒雅各看來：
信心 － 行為＝ 死的信心。
那麼，反過來說，甚麼才是叫人活的信心呢？使徒雅各是不是說：
信心 ＋ 行為＝ 活的信心？
不少在救贖學上出了問題的異端，誤解了使徒雅各，以為單單信靠主基督，人還未能得救，信心以外還要加上善行，才能蒙神拯救。但是，因為使徒雅各在第十八節所說：“…我便藉着我的行為將我的信心指給你看”，又在第二十二節說：“可見信心是與他的行為並行，而且信心因着行為才得成全。”我們便可認定信心與行為的關係超越“外在加上”，乃是緊密的有機體聯繫，信心不是“加上”行為，乃是“產生”行為，有如鬱金香花球根生出鬱金香花一般：
信心產生 －→ 行為＝ 活的信心
這正是主耶穌登山寶訓中的一個主題，主說：“荊棘上豈能摘葡萄呢？蒺藜裏豈能摘無花果呢？這樣，凡好樹都結好果子，惟獨壞樹結壞果子。好樹不能結壞果子；壞樹不能結好果子。凡不結好果子的樹就砍下來，丟在火裏。所以，憑着他們的果子就可以認出他們來。”（太七：16-20）
雅各與使徒保羅的思想
這樣看來，使徒雅各與使徒保羅的神學思想並沒有衝突，反而是異曲同工：
1. 使徒保羅論到人如何得救──乃是“藉信稱義”。使徒雅各並沒有反對保羅的“藉信稱義”福音真理，乃追問一個基本問題：“怎麼樣的信心才是叫人得救的活信心呢？”在使徒雅各看來信心有兩種，一種是“死的信心”，另一種是“活的信心”。“死的信心”於救贖無益，“活的信心”才能叫人稱義；沒有行為的信心是死的信心，唯獨產生行為的信心才是活的信心，只有藉着這種活的信心人才能被神稱為義！
2. 使徒保羅針對的問題是人的自以為義及猶太人的靠律法稱義；使徒雅各針對的問題乃是人的能說不能行及猶太人的虛假度虔誠。這兩問題都是救贖真理的大敵人，若不好好對付，會引到整個信仰系統基礎的崩潰，屬靈生命遲滯，甚至死亡！這正是主耶穌嚴嚴責備法利賽人和文士“自以為義”及“假冒為善”的原因。故此雅各書並沒有與保羅書信衝突，只是因着針對的問題不同，重點相異而已！從另一個角度來看，他們反是相輔相承，要把兩方面合併起來，我們才能看到真理的全貌！
3. 在書信結構上，使徒保羅喜歡先論信仰，然後從信仰談到生活，（以弗所書和歌羅西書都是上半卷書論信仰，下半卷書談生活；羅馬書結構比較複雜一點，但是基本上也是先論信仰，然後從信仰談到生活。）然而使徒雅各因着當時讀者需要，把信仰那一部分省略了，一開始就與他們談論生活的問題，有如以弗所書第四至六章，歌羅西書第三至四章及羅馬書第十二至十五章一般，充滿了命令，生活教導與行動指引，精簡扼要，可配稱為“新約的箴言”！
總括來說，雅各與保羅的異同可列寫如下：
保羅書信 雅各書
救贖真理 藉着生出行為的活信心稱義
藉信稱義 沒有行為的死信心於事無補
所針對的信仰問題
自以為義 行為稱義
假冒為善 能說不能行
論生活行為 相同
弗四∼六章
西三∼四章
羅一二∼一五章 雅1-5章
雅各與使徒約翰的思想
從約翰書信來看，使徒約翰十分着重愛的生活，在他的神學思想裏，愛心的生活是真心信靠主基督的果子，有真信心就有愛的行動，沒有愛的行動就表明沒有真實信心。他說：“愛弟兄的，就是住在光明中，在他並沒有絆跌的緣由。惟獨恨弟兄的，是在黑暗裏，且在黑暗裏行，也不知道往那裏去，因為黑暗叫他眼睛瞎了。”（約壹二：10-11）又說：“我們因為愛弟兄，就曉得是已經出死入生了。沒有愛心的，仍住在死中。”（約壹三：14-15）
在雅各書我們也會讀到一些內容與語調與約翰壹書很相似的經文，就如──雅各說:“我的弟兄們，若有人說自己有信心，卻沒有行為，有甚麼益處呢？這信心能救他嗎？若是弟兄或是姐妹，赤身露體，又缺了日用的飲食；你們中間有人對他們說：‘平平安安的去吧！願你們穿得暖，吃得飽’；卻不給他們身體所需用的，這有甚麼益處呢？”（雅二：14-16）約翰亦說：“凡有世上財物的，看見弟兄窮乏，卻塞住憐恤的心，愛神的心怎能存在他裏面呢？小子們哪，我們相愛，不要只在言語和舌頭上，總要在行為和誠實上。”（約壹三：17-18）
這樣看來，雅各，約翰，保羅的神學乃鼎足而立，從不同的三個角度來論述到信徒的信仰與建基在信仰上的生活行為：
雅各：從叫人活的信心論到無虛假的實際行動 （Believing → Doing）
約翰：從對神的信靠論到行為和誠實上的愛心 （Trusting God → Loving）
保羅：從稱義的地位論到成義的生活 （Being Justified → Living Out The New Life）
屬靈生命成長的秘訣
如此看來，雅各書並非主張“靠行為得救”，乃是論到屬靈生命的成長，使徒雅各看活的信心是一顆充滿生命力的種子，當這種子被栽種在人的心田裏，就會長出與這生命相稱的行為，並且與行為一同成長，邁向成熟！
雅各書第二章十四至二十六節這一段是解釋這屬靈生命成長最好的經文，在經文中使徒雅各分三步，逐級進深的論述到這屬靈生命成長的秘訣：
1. 哪一種信心才能叫人得救 ﹖ （二：14-17）
2. 行為是信心的流露，從行為就可以看出其信心的真偽！（二：18-20）
3. 信心與行為並行，一同成長，邁向成熟。 （二：20-26）
2013年5月27日 星期一
《每一天》
早會同工帶唱熟識的 <每一天>，我趁機會找出這歌的由來 :
每一天所度過的每一刻，我得著能力勝過試煉
我依靠天父周詳的供應，我不用再恐慌與掛念
祂的心極仁慈無可測度，祂每天都有最好安排
不論憂或喜祂慈愛顯明，勞苦中祂賜安泰。
每一天主自己與我親近，每時刻賜下格外憐憫
我的掛慮主安慰與擔當，祂的名是策士與全能
祂保護祂的兒女如珍寶，祂熱心必成全這件事
你日子如何力量也如何，這是祂向我應許。
幫助我當我在困難危急，讓我全心信靠你應許；
讓我享受你安慰的甜蜜，教導我你神聖的言語。
幫助我當困苦艱難來臨，牽著我就像慈父的手；
每一天每一刻飛逝無影，帶我走進應許地。
英文版歌詞
Day by day, and with each passing moment,
Strength I find to meet my trials here;
Trusting in my Father's wise bestowment,
I've no cause for worry or for fear.
He, whose heart is kind beyond all measure,
Gives unto each day what He deems best,
Lovingly its part of pain and pleasure,
Mingling toil with peace and rest.
Every day the Lord Himself is near me,
With a special mercy for each hour;
All my cares He fain would bear and cheer me,
He whose name is Counsellor and Pow'r.
The protection of His child and treasure
Is a charge that on Himself He laid;
"As thy days, thy strength shall be in measure,"
This the pledge to me He made.
Help me then, in every tribulation,
So to trust Thy promises, O Lord,
That I lose not faith's sweet consolation,
Offered me within Thy holy Word.
Help me, Lord, when toil and trouble meeting,
E'er to take, as from a father's hand,
One by one, the days, the moments fleeting,
Till with Christ the Lord I stand.
這首詩作者是鮑麗娜 (Lina Sandell Berg, 1832-1903)
這首詩由史固格 (Andrew L. Skoog, 1856-1934) 譯成英文
他出生在瑞典，十二歲時，隨父母移民美國。史固格只有六年小學教育，但他好學不倦，學會許多手藝技術。史固格編了七本聖詩集，寫了無數詩班歌曲，著作了許多神學課本。他在明尼亞波利斯城市政府工作時，出版了一本瑞典文月刊。他也是一個大教會的主日學校校長。
本詩譜曲者是瑞典著名抒情歌王安福達 (Oscar Ahnfelt, 1813-1882)
他背著自製的十弦吉他，在北歐各地以演唱民謠方式傳講福音。鮑麗娜說：「他把我的詩歌刻印在聽眾心扉上。」
當基督教復興之火旺盛時，撒旦也起而攻擊。國王卡爾十五世禁止安福達在北歐獻唱傳福音，他傳安福達前來問話。安福達心中倉皇不安，請鮑麗娜特為此覲見作一詩。數日後，鮑麗娜將一首新詩交給他。安福達怀揣著新歌、手抱吉他、前赴皇宮、在國王面前唱著：
「是誰以和平在敲你心門？是誰使傷痛痊癒，令馨香散發？
你的心仍難安寧，世上的歡樂中找不到平安。
國王聽後熱淚盈框，起身與安福得達握手說：「從今以後，你可在我國內隨意獻唱。」
每一天所度過的每一刻，我得著能力勝過試煉
我依靠天父周詳的供應，我不用再恐慌與掛念
祂的心極仁慈無可測度，祂每天都有最好安排
不論憂或喜祂慈愛顯明，勞苦中祂賜安泰。
每一天主自己與我親近，每時刻賜下格外憐憫
我的掛慮主安慰與擔當，祂的名是策士與全能
祂保護祂的兒女如珍寶，祂熱心必成全這件事
你日子如何力量也如何，這是祂向我應許。
幫助我當我在困難危急，讓我全心信靠你應許；
讓我享受你安慰的甜蜜，教導我你神聖的言語。
幫助我當困苦艱難來臨，牽著我就像慈父的手；
每一天每一刻飛逝無影，帶我走進應許地。
英文版歌詞
Day by day, and with each passing moment,
Strength I find to meet my trials here;
Trusting in my Father's wise bestowment,
I've no cause for worry or for fear.
He, whose heart is kind beyond all measure,
Gives unto each day what He deems best,
Lovingly its part of pain and pleasure,
Mingling toil with peace and rest.
Every day the Lord Himself is near me,
With a special mercy for each hour;
All my cares He fain would bear and cheer me,
He whose name is Counsellor and Pow'r.
The protection of His child and treasure
Is a charge that on Himself He laid;
"As thy days, thy strength shall be in measure,"
This the pledge to me He made.
Help me then, in every tribulation,
So to trust Thy promises, O Lord,
That I lose not faith's sweet consolation,
Offered me within Thy holy Word.
Help me, Lord, when toil and trouble meeting,
E'er to take, as from a father's hand,
One by one, the days, the moments fleeting,
Till with Christ the Lord I stand.
這首詩作者是鮑麗娜 (Lina Sandell Berg, 1832-1903)
麗娜年幼時體弱多病，她不愛與友伴遊玩，常偎依在父親旁，陪他在書房研讀。父女舐犢情深。她二十六歲時目睹父親墜海溺斃慘劇後，心碎之餘，寫了這首詩，表達她對神的信賴和她的生命中有主同在，如孩童一般地單純信靠主，渡過每日每刻。鮑麗娜被稱為「瑞典的芬妮克羅斯比」。這一類優美的聖詩，促成十九世紀末葉北歐基督教的復興。
這首詩由史固格 (Andrew L. Skoog, 1856-1934) 譯成英文
他出生在瑞典，十二歲時，隨父母移民美國。史固格只有六年小學教育，但他好學不倦，學會許多手藝技術。史固格編了七本聖詩集，寫了無數詩班歌曲，著作了許多神學課本。他在明尼亞波利斯城市政府工作時，出版了一本瑞典文月刊。他也是一個大教會的主日學校校長。
本詩譜曲者是瑞典著名抒情歌王安福達 (Oscar Ahnfelt, 1813-1882)
他背著自製的十弦吉他，在北歐各地以演唱民謠方式傳講福音。鮑麗娜說：「他把我的詩歌刻印在聽眾心扉上。」
當基督教復興之火旺盛時，撒旦也起而攻擊。國王卡爾十五世禁止安福達在北歐獻唱傳福音，他傳安福達前來問話。安福達心中倉皇不安，請鮑麗娜特為此覲見作一詩。數日後，鮑麗娜將一首新詩交給他。安福達怀揣著新歌、手抱吉他、前赴皇宮、在國王面前唱著：
「是誰以和平在敲你心門？是誰使傷痛痊癒，令馨香散發？
你的心仍難安寧，世上的歡樂中找不到平安。
你的靈還在渴慕，尋求釋放以得天國的珍寶。」
國王聽後熱淚盈框，起身與安福得達握手說：「從今以後，你可在我國內隨意獻唱。」
Epistle of James & Sermon on the Mount
1. Consider it all joy, my brethren, when you encounter various trials (1:2). 試煉
Blessed are you when men cast insults at you, and persecute you (Matthew 5:12). 迫害
2. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing (1:4). 成功 Therefore you are to be perfect, as your heavenly Father is perfect (Matthew 5:48).完全
3. But if any of you lacks wisdom, let him ask of God, who gives to all men generously and without reproach, and it will be given to him (1:5). 向主求 Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you (Matthew 7:7).祈求
4. But let the brother of humble circumstances glory in his high position (1:9). 卑微弟兄
Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3). 虛心的人
5. For the sun rises with a scorching wind, and withers the grass; and its flower falls off, and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away (1:11).富足消失
Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal (Matthew 6:19). 積財在天
6. Let no one say when he is tempted, “I am being tempted by God” (1:13). 試探
And do not lead us into temptation, but deliver us from evil (Matthew 7:13). 試探
7. For the anger of man does not achieve the righteousness of God (1:20). 動怒
Everyone who is angry with his brother shall be guilty before the court (Matthew 5:22). 怒氣
8. But prove yourselves doers of the word, and not merely hearers who delude themselves (1:22).行道
Everyone who hears these words of Mine, and acts upon them, may be compared to a wise man, who built his house upon the rock (Matthew 7:24).遵行主道
9. If, however, you are fulfilling the royal law, according to the Scripture, “You shall love your neighbor as yourself,” you are doing well (2:8).愛人如已
Therefore however you want people to treat you, so treat them, for this is the Law and the Prophets (Matthew 7:12).待人如已
10. For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all (2:10) 全律法. Do not think that I came to abolish the Law and the Prophets (Matthew 5:17).律法先知
11. For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment (2:13).憐憫 But if you do not forgive men, then your heavenly Father will not forgive your transgressions (Matthew 6:15).饒恕
12. But someone may well say, “You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works” (2:18).行為 Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven (Matthew 5:16). 好的行為
13. You see that a man is justified by works, and not by faith alone (2:24).稱義 Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. (Matthew 7:21). 遵行主旨
Blessed are you when men cast insults at you, and persecute you (Matthew 5:12). 迫害
2. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing (1:4). 成功 Therefore you are to be perfect, as your heavenly Father is perfect (Matthew 5:48).完全
3. But if any of you lacks wisdom, let him ask of God, who gives to all men generously and without reproach, and it will be given to him (1:5). 向主求 Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you (Matthew 7:7).祈求
4. But let the brother of humble circumstances glory in his high position (1:9). 卑微弟兄
Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3). 虛心的人
5. For the sun rises with a scorching wind, and withers the grass; and its flower falls off, and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away (1:11).富足消失
Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal (Matthew 6:19). 積財在天
6. Let no one say when he is tempted, “I am being tempted by God” (1:13). 試探
And do not lead us into temptation, but deliver us from evil (Matthew 7:13). 試探
7. For the anger of man does not achieve the righteousness of God (1:20). 動怒
Everyone who is angry with his brother shall be guilty before the court (Matthew 5:22). 怒氣
8. But prove yourselves doers of the word, and not merely hearers who delude themselves (1:22).行道
Everyone who hears these words of Mine, and acts upon them, may be compared to a wise man, who built his house upon the rock (Matthew 7:24).遵行主道
9. If, however, you are fulfilling the royal law, according to the Scripture, “You shall love your neighbor as yourself,” you are doing well (2:8).愛人如已
Therefore however you want people to treat you, so treat them, for this is the Law and the Prophets (Matthew 7:12).待人如已
10. For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all (2:10) 全律法. Do not think that I came to abolish the Law and the Prophets (Matthew 5:17).律法先知
11. For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment (2:13).憐憫 But if you do not forgive men, then your heavenly Father will not forgive your transgressions (Matthew 6:15).饒恕
12. But someone may well say, “You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works” (2:18).行為 Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven (Matthew 5:16). 好的行為
13. You see that a man is justified by works, and not by faith alone (2:24).稱義 Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. (Matthew 7:21). 遵行主旨
14. Does a fountain send out from the same opening both fresh and bitter water? Can a fig tree, my brethren, produce olives, or a vine produce figs? Neither can salt water produce fresh (3:11-12).憑果認人
You will know them by their fruits.Grapes are not gathered from thorn bushes, nor figs from thistles, are they? (Matthew 7:16). 憑果認人
15. And the seed whose fruit is righteousness is sown in peace by those who make peace (3:18).平安的義
Blessed are the peacemakers, for they shall be called the sons of God (Matthew 5:9). 和平之子
16. You lust and do not have; so you commit murder (4:2).殺害嫉妒
You have heard that the ancients were told, “You shall not commit murder” (Matthew 5:21). 不可殺人
17. You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (4:4). 世俗為友
No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other (Matthew 6:24). 不事二主
18. Be miserable and mourn and weep (4:9).愁苦哭泣
Blessed are those who mourn (Matthew 5:4).哀慟
19. He who speaks against a brother, or judges his brother, speaks against the law, and judges the law (4:11).批評
Do not judge lest you be judged. For in the way you judge, you will be judged (Matthew 7:1-2). 論斷
20. Your riches have rotted and your garments have become moth-eaten (5:2). 銀子锈壞
Do not lay up for yourselves treasures upon earth, where moth and rust destroy (Matthew 6:19). 財會锈壞
21. But above all, my brethren, do not swear, either by heaven or by earth or with any other oath (5:12).誓言 But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by earth (Matthew 7:34-35). 誓言
22. ...but let your yes be yes, and your no, no; so that you may not fall under judgment (5:12). 言說
But let your statement be, “Yes, yes” and “No, no”; and anything beyond these is of evil (Matthew 5:37). 言說
23. Let him pray (5:13).禱告
Pray then in this way (Matthew 6:9). 禱告
You will know them by their fruits.Grapes are not gathered from thorn bushes, nor figs from thistles, are they? (Matthew 7:16). 憑果認人
15. And the seed whose fruit is righteousness is sown in peace by those who make peace (3:18).平安的義
Blessed are the peacemakers, for they shall be called the sons of God (Matthew 5:9). 和平之子
16. You lust and do not have; so you commit murder (4:2).殺害嫉妒
You have heard that the ancients were told, “You shall not commit murder” (Matthew 5:21). 不可殺人
17. You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (4:4). 世俗為友
No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other (Matthew 6:24). 不事二主
18. Be miserable and mourn and weep (4:9).愁苦哭泣
Blessed are those who mourn (Matthew 5:4).哀慟
19. He who speaks against a brother, or judges his brother, speaks against the law, and judges the law (4:11).批評
Do not judge lest you be judged. For in the way you judge, you will be judged (Matthew 7:1-2). 論斷
20. Your riches have rotted and your garments have become moth-eaten (5:2). 銀子锈壞
Do not lay up for yourselves treasures upon earth, where moth and rust destroy (Matthew 6:19). 財會锈壞
21. But above all, my brethren, do not swear, either by heaven or by earth or with any other oath (5:12).誓言 But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by earth (Matthew 7:34-35). 誓言
22. ...but let your yes be yes, and your no, no; so that you may not fall under judgment (5:12). 言說
But let your statement be, “Yes, yes” and “No, no”; and anything beyond these is of evil (Matthew 5:37). 言說
23. Let him pray (5:13).禱告
Pray then in this way (Matthew 6:9). 禱告
2013年5月26日 星期日
我先前的覆信
Ruth 費利好：
收到你的回郵很是高興，我真很想知道各T3期提摩太生活事奉。謝謝您仍當我是導師，我想只是作你們的朋友弟兄吧。香港及廣播聽眾的事奉，請多也紀念我們。談到你孩子9月初入小學，但非京籍孩子入學的煩惱，我有如此意見 :
1. 作父母的須費九牛二虎力，才能拿到非京籍孩童入讀當地小學借讀證，常為此事糾結，又背負很深罪感。向街道辦事處須提供證明，暫住證明等等…，且要通過熟悉肢體關係搞定，你心裡總缺少平安，因知道關係合同都是虛擬云云…。問是否故意犯罪？若心裡自責卻安慰自己，說是不得已為之似就屬犯罪心態。事實上這屬國家政策，有其一定法理雖或屬不公正安排，就像各地跨省民工面對有的無奈可憐。要不是就與眾看齊作一般人所作，要不是就回老家免卻這麻煩罪感啊。所以你自己也想到後果! 知道當如何作是好的 !
2. 但你說，總不能眼睜睜看孩子沒書讀。你說曾為這事禱告過，若孩子入不了學，就帶著孩子回老家讀書。問該怎樣面對這事，使自己心裡不再負疚？我不太知內地人心態，但作為基督門徒行事，我們得有智慧同時，也要合乎神的引導。不久前，一位在京聽眾因超生，她為須取得相關證明問我意見 (她也是託人用盡方法取得證明，為此她也糾結煩惱 ) 我回覆她說，仍得正規面對超生事實，承擔因此會失卻工作及一切福利後果吧。當然我說她仍可向主表示自己軟弱求主憐憫。後來結果如何呢，她再來信我時，說神竟聽她禱告取得證明，似就此過關! 她說因此要好好事奉主。我想起這事，不是說我們軟弱難處神必垂聽，但神也有其出乎人意外旨意，祂到底是在我們之上的主。我會為你此事禱告，若面對此境況，我或早就回老家去了，因我是怕麻煩一族人，沒耐性早打退堂鼓了。你若比我有更多忍耐，可向主求，當然要避免不正當手法，但人事關係上幫助就不必然屬犯罪，但得要智慧應對。若取我途徑，必想及或許孩子機會條件從今以後不及常人，但我會教她作” 好人”，作 ”願意虧損” 者，教她曉得天父厚待一切誠心求告祂名的人。
3. 是的，你說帶著使命呼召到京服侍，卻被社會邊緣化。但那又如何呢 ? 我們基督徒人生原就屬邊緣人啊。你說之前當糞土一樣扔，現在又撿起來很是困惑! 20年前把工作扔了，現卻為孩子讀書一籌莫展... 當年決定是否錯了？你堅信沒錯可心情卻又未釋然？人生本來就是充滿矛盾，但神知道我們時代的淒涼，神知道作父母的焦急，神也知道新代人高度的競爭與面對的徬徨。有文學家早說，廿一世紀是”沒眼看” 的世紀，似很悲觀卻又真實。我仍求主使我這代”已過半百” 人生者看得見，這世紀仍是一精采世紀。
4. 請勿糾結要敬畏天父，努力事奉交託祂吧 ! 記得，沒有絕對”好與不好”，在人生各方面限制下，我們只是討主喜悅。世上的成功只有在主的手中，才是真正成功啊。
非京籍孩子讀書的問題
早上收到前 T三期學生從北京的回郵，是位孩子快上小學的母親的心聲
姚牧：您好！我是流著眼淚讀完您的回信，讀完之後又仔細再讀了一遍。心裡平靜了很多，有種如釋重負之感。
謝謝主藉您給我的導引，您的回復如光一樣照亮我心底的黑暗；您的建議如清泉一樣滋潤我枯竭的心靈，我在掙扎的海洋中覓得一線理解和希望。謝謝您耐心的聆聽和給予的建議，我會依循這個方向繼續禱告，看看神在這件事上究竟要怎樣預備和帶領，我也做好了帶孩子回家讀書的準備。
非京籍的孩子資訊採集的時間是從5月13日到31日結束，整個過程只有15個工作日，即或已經拿到了借讀證，但6月14日之前若接不到教委責成下屬學校的通知電話，孩子入學就沒有戲了。我在等候這個電話。事實上在拿到借讀證的整個過程，14份證件居委會先審核，然後街道辦事處的文教科繼續接著審核，每一次審核都是心驚肉跳，他們總會找出問題，很多來京的務工家長都要瘋了，一個證件不合格，就要重新辦理。有些證件必須要回戶口所在地辦理，這樣來回折騰，時間就耗掉了，還好，我們有同工的孩子去年入學，整個流程我提前就知道，一些相關的資料提前做了預備，所以上週四已經拿到了借讀證。但因為今年入學的孩子太別多，有些家長的禮物已經走在了前面，原本屬於拿到借讀證的孩子的名額有可能會被賄賂家長的孩子所取代，這樣對那些拿到借讀證的家長很不公平。但這個社會就是這樣。所以，我要面對的問題是：
1. 這些證件都是靠熟悉的弟兄姐妹的關係虛擬的。證件雖是真，但還是有作假成分。
這幾天為這事糾結。你的來信讓我心靈稍得安寧。
2. 在諸多的競爭中，孩子能否順利入學還是一個未知數。
謝謝您的關注和代禱！每次的回信都給我極大的鼓勵！
主紀念您和您的服侍！
恭祝：全家平安，侍主得力！
你的Tim：Ruth費 即日
2013年5月23日 星期四
廣西南寧雲彩行動---- 見證神未曾忘記孤兒
「錫安說、耶和華離棄了我、主忘記了我。婦人焉能忘記他喫奶的嬰孩、不憐恤他所生的兒子，即或有忘記的、我卻不忘記你。看哪、我將你銘刻在我掌上、你的牆垣常在我眼前。」 賽49:14-16
廣西山區是全國最貧窮的地方之一，很多小孩子成為了這種環境中的犧牲品——有的因父母雙亡或父親去世及被母親拋棄而成為孤兒；有的因患病延誤醫治而患上腦癱、肢體殘疾等；有的不得溫飽、無法上學……然而，神應许過不會忘記祂的兒女們，包括這些遭遇不幸的小朋友。
自從2005年開始，雲彩行動創辦人楊偉基 (Chris)及麥燕鳳 (Lydia) 開始接觸中國國內的殘障孤兒，希望能夠給他們就業機會，於是決定設立一所培訓工作室。他們跟三個孩子舉家從安逸的美國移居到中國廣西。2007年，雲彩行動正式成立。本著「以生命影響生命」的宣言，雲彩行動在廣西南寧周邊的山區將神的愛帶給孤兒、孩子、腦癱兒童和殘疾青年，為他們提供日常所需、肢體康復、教育資助、緊急治療及職業培訓。雲彩行動盼望改變每一位受助者及他們的家庭的生命，讓他們重獲生命中的喜樂和盼望，使他們將來亦能幫助其他有需要的人，為社會帶來良好的貢獻。
Lydia介紹雲彩行動其中三事工：
位於大化縣收養山區孤兒的「雲彩關愛中心」、
為腦癱及自閉症孩子提供免費康復治療的「雲彩引導式教育中心」
為殘障青年而設的庇護工場「雲彩工作室」。
Lydia分享，很多孤兒以前並不知道神的愛，因為被人拋棄的遭遇和艱苦的生活環境，令他們很懷疑自己是否被愛。雲彩關愛中心有一對小弟兄榮文和榮昌，他們的父親去世，母親改嫁後又不能把他們帶到新的家庭，於是他們曾被留在山上一間小屋裡面。除了媽媽每天帶飯給他們吃之外，基本上他們都與外界隔絕，直到他們唯一的親人叔叔放監之後才把他們帶到中心來。Lydia憶述他們剛來中心時，完全不懂得跟其他小朋友玩，也沒有喜怒哀樂，但他們在中心的阿姨的愛護下慢慢改變過來，現在都變得很正常健康了。
雲彩關愛中心 的特點 是以家庭模式照顧孩子。每6個孩子組成一個家庭，由代父母如家庭般照顧起居飲食、進行助養助學，並安排孩子們於市鎮內的小學就讀，讓他們好像有自己的「家」般健康成長。每個家庭設有飯廳、廚房及睡房、另附設公共電腦房、活動室及小型圖書館等。中心自2010年4月與大化縣政府合作開辦，從起初收養8名孤兒，至今已增加到54名小孩。
另外一個事工是專門為殘障青年而設的庇護工場「雲彩工作室」。中國社會對於殘障人士的接納程度普遍偏低，殘障人士在尋找工作的時候往往遭到僱主歧視。雲彩行動自2005年起設立了飾物工作室，聘用殘障青年，使他們有機會學習一技之長，自力更生。Lydia說，其實殘疾人士也有很多能力，只要有人給他們機會，他們也可以做到的。
Lydia 播放了一位殘障青年「小花」的見證短片。小花從小也是在福利院長大的孤兒，到18歲的時候，她嘗試去找工作卻被人歧視，她向神禱告說「如果袮給我一份工作，我會很努力做的」，後來她就接觸到「雲彩工作室」，開始的時候她對自己一點信心都沒有，但她知道這份工作真的是神為她預備的。現在她說自己已經找到了人生的目標，她發現「其實只要肯努力，也會有人要的」。失去右手前臂的小花，甚至學會了打羽毛球，還在教會裡面當鼓手。她見證說，「神揀選卑微的人來榮耀主的名，每次我打鼓的時候，我知道神的名得到榮耀。」
「雲彩工作室」並設有音樂培訓，為殘障孤兒組成一隊音樂團隊「靈感團隊」，並製作了兩隻音樂CD，所有歌均是孤兒們作曲、編寫及主唱的，述說了他們的心聲、歌頌神的愛，扣人心弦。
Lydia 還介紹了去年12月份才正式開辦的「雲彩引導式教育中心」。雲彩行動自2009年起開始接觸到一些腦癱的孩子，這些孩子因腦部機能受損，部分肢體不能正常活動，有的則說話有困難，日常生活需要人照顧，但他們如自小接受長時間的康復治療，是可以恢復自理的。在中國，這方面的康復治療服務較少，即使有也十分昂貴。腦癱孩子的家庭因長期支付沉重的醫療費用而負債累累，本身的生活已十分貧困。雲彩行動資助腦癱孩子的康復醫療費用，從而減少父母因沉重負擔而欲拋棄孩子，並為父母提供精神上的支持，學習及幫助孩子一起地成長。
「雲彩引導式教育中心」採用活動式教學，老師會按照每個小朋友的情況來安排一些康復的運動和練習，孩子的母親也會帶著孩子一起來做。每個簡單的動作，老師都把它分成幾個步驟，自創了一些歌仔或口訣，讓孩子一步步地跟著做，每個孩子都有不同程度的進步。2011年，雲彩共資助了4名康復理想的孩子進入主流學校讀書，使家長感到無比的鼓勵。
據說，很多這些腦癱孩子的母親都是含辛茹苦的獨力照顧孩子。她們的丈夫或家人都曾勸她們放棄孩子，甚至威脅離婚，但因著愛，她們對孩子始終不離不棄。因此，雲彩也鼓勵家長之間建立互助支援的關係，彼此鼓勵同行。
雲彩行動於2009年資助開始14個腦癱孩子的家庭，至今有至少20個家庭受惠。由於現在有越來越多腦癱孩子的家庭求助，因此雲彩行動在半年前已開始物色地方建立更大的設施。可是這個過程難關重重，皆因很多業主都歧視殘疾人士，不願租出地方。雲彩同工為此迫切禱告，最終有一業主願意出租，現正在商討裝修事宜。「雲彩引導式教育中心」新址預計需要7萬美元裝修費，盼望今年底可正式啟用。
正如Chris和Lydia起初求神所賜下的名字「雲彩行動」，神通過這個事工在廣西改變了無數孤兒的生命，現在有如同雲彩般的見證人在他們中間。在未來，「雲彩行動」仍然需要更多經濟支持及有負擔的同工的參與。
了解更多有關雲彩行動，請瀏覽： http://www.slining.org
廣西山區是全國最貧窮的地方之一，很多小孩子成為了這種環境中的犧牲品——有的因父母雙亡或父親去世及被母親拋棄而成為孤兒；有的因患病延誤醫治而患上腦癱、肢體殘疾等；有的不得溫飽、無法上學……然而，神應许過不會忘記祂的兒女們，包括這些遭遇不幸的小朋友。
自從2005年開始，雲彩行動創辦人楊偉基 (Chris)及麥燕鳳 (Lydia) 開始接觸中國國內的殘障孤兒，希望能夠給他們就業機會，於是決定設立一所培訓工作室。他們跟三個孩子舉家從安逸的美國移居到中國廣西。2007年，雲彩行動正式成立。本著「以生命影響生命」的宣言，雲彩行動在廣西南寧周邊的山區將神的愛帶給孤兒、孩子、腦癱兒童和殘疾青年，為他們提供日常所需、肢體康復、教育資助、緊急治療及職業培訓。雲彩行動盼望改變每一位受助者及他們的家庭的生命，讓他們重獲生命中的喜樂和盼望，使他們將來亦能幫助其他有需要的人，為社會帶來良好的貢獻。
Lydia介紹雲彩行動其中三事工：
位於大化縣收養山區孤兒的「雲彩關愛中心」、
為腦癱及自閉症孩子提供免費康復治療的「雲彩引導式教育中心」
為殘障青年而設的庇護工場「雲彩工作室」。
Lydia分享，很多孤兒以前並不知道神的愛，因為被人拋棄的遭遇和艱苦的生活環境，令他們很懷疑自己是否被愛。雲彩關愛中心有一對小弟兄榮文和榮昌，他們的父親去世，母親改嫁後又不能把他們帶到新的家庭，於是他們曾被留在山上一間小屋裡面。除了媽媽每天帶飯給他們吃之外，基本上他們都與外界隔絕，直到他們唯一的親人叔叔放監之後才把他們帶到中心來。Lydia憶述他們剛來中心時，完全不懂得跟其他小朋友玩，也沒有喜怒哀樂，但他們在中心的阿姨的愛護下慢慢改變過來，現在都變得很正常健康了。
雲彩關愛中心 的特點 是以家庭模式照顧孩子。每6個孩子組成一個家庭，由代父母如家庭般照顧起居飲食、進行助養助學，並安排孩子們於市鎮內的小學就讀，讓他們好像有自己的「家」般健康成長。每個家庭設有飯廳、廚房及睡房、另附設公共電腦房、活動室及小型圖書館等。中心自2010年4月與大化縣政府合作開辦，從起初收養8名孤兒，至今已增加到54名小孩。
另外一個事工是專門為殘障青年而設的庇護工場「雲彩工作室」。中國社會對於殘障人士的接納程度普遍偏低，殘障人士在尋找工作的時候往往遭到僱主歧視。雲彩行動自2005年起設立了飾物工作室，聘用殘障青年，使他們有機會學習一技之長，自力更生。Lydia說，其實殘疾人士也有很多能力，只要有人給他們機會，他們也可以做到的。
Lydia 播放了一位殘障青年「小花」的見證短片。小花從小也是在福利院長大的孤兒，到18歲的時候，她嘗試去找工作卻被人歧視，她向神禱告說「如果袮給我一份工作，我會很努力做的」，後來她就接觸到「雲彩工作室」，開始的時候她對自己一點信心都沒有，但她知道這份工作真的是神為她預備的。現在她說自己已經找到了人生的目標，她發現「其實只要肯努力，也會有人要的」。失去右手前臂的小花，甚至學會了打羽毛球，還在教會裡面當鼓手。她見證說，「神揀選卑微的人來榮耀主的名，每次我打鼓的時候，我知道神的名得到榮耀。」
「雲彩工作室」並設有音樂培訓，為殘障孤兒組成一隊音樂團隊「靈感團隊」，並製作了兩隻音樂CD，所有歌均是孤兒們作曲、編寫及主唱的，述說了他們的心聲、歌頌神的愛，扣人心弦。
Lydia 還介紹了去年12月份才正式開辦的「雲彩引導式教育中心」。雲彩行動自2009年起開始接觸到一些腦癱的孩子，這些孩子因腦部機能受損，部分肢體不能正常活動，有的則說話有困難，日常生活需要人照顧，但他們如自小接受長時間的康復治療，是可以恢復自理的。在中國，這方面的康復治療服務較少，即使有也十分昂貴。腦癱孩子的家庭因長期支付沉重的醫療費用而負債累累，本身的生活已十分貧困。雲彩行動資助腦癱孩子的康復醫療費用，從而減少父母因沉重負擔而欲拋棄孩子，並為父母提供精神上的支持，學習及幫助孩子一起地成長。
「雲彩引導式教育中心」採用活動式教學，老師會按照每個小朋友的情況來安排一些康復的運動和練習，孩子的母親也會帶著孩子一起來做。每個簡單的動作，老師都把它分成幾個步驟，自創了一些歌仔或口訣，讓孩子一步步地跟著做，每個孩子都有不同程度的進步。2011年，雲彩共資助了4名康復理想的孩子進入主流學校讀書，使家長感到無比的鼓勵。
據說，很多這些腦癱孩子的母親都是含辛茹苦的獨力照顧孩子。她們的丈夫或家人都曾勸她們放棄孩子，甚至威脅離婚，但因著愛，她們對孩子始終不離不棄。因此，雲彩也鼓勵家長之間建立互助支援的關係，彼此鼓勵同行。
雲彩行動於2009年資助開始14個腦癱孩子的家庭，至今有至少20個家庭受惠。由於現在有越來越多腦癱孩子的家庭求助，因此雲彩行動在半年前已開始物色地方建立更大的設施。可是這個過程難關重重，皆因很多業主都歧視殘疾人士，不願租出地方。雲彩同工為此迫切禱告，最終有一業主願意出租，現正在商討裝修事宜。「雲彩引導式教育中心」新址預計需要7萬美元裝修費，盼望今年底可正式啟用。
正如Chris和Lydia起初求神所賜下的名字「雲彩行動」，神通過這個事工在廣西改變了無數孤兒的生命，現在有如同雲彩般的見證人在他們中間。在未來，「雲彩行動」仍然需要更多經濟支持及有負擔的同工的參與。
了解更多有關雲彩行動，請瀏覽： http://www.slining.org
30尖迦週年堂慶尼希米記讀經
尼希米記 一章 事奉的禱告與決心
1. 禱告的心靈
2. 愛國的負擔
3. 認罪的虔誠
4. 聖言的應許
5. 主前無分別
6. 事奉的決心
尼希米記 二章 事奉的心志與準備
1. 主僕的分野
2. 勇敢的祈求
3. 機會的把握
4. 禱告的心語
5. 清晰的祈求
6. 週詳的審度
尼希米記 三章 事奉的條理與配合
1. 建造的分配
2. 有序地進行
3. 集各階層人
4. 顧各人得益
5. 分擔的比重
6. 念歷史遺蹟
尼希米記 四至六章 事奉的內憂與外患
1. 敵人的威嚇
2. 多方的計謀
3. 禱告的熱誠
4. 專一的作工
5. 防守有必要
6. 整體的爭戰
7. 須解決內憂
8. 生計得維持
9. 勿自招毀謗
10.公平的呼聲
11.無畏的領袖
12.清廉的領袖
13.禱告的領袖
尼希米記 七至八章 事奉的憑藉與喜樂
1. 建城畢派看守者
2. 記回歸者的名單
3. 查族譜、記人數、獻禮物
4. 宣讀神的律法書
5. 教導眾人主的話
6. 快樂過神的聖日
7. 眾過住棚節八天
2013年5月22日 星期三
2013年5月21日 星期二
思想幽默
中 國《辭海》解釋
" 通過影射、諷喻、雙關等修辭手法，在善意微笑中，揭露生活中的訛謬和不通情理之處 "
" 通過影射、諷喻、雙關等修辭手法，在善意微笑中，揭露生活中的訛謬和不通情理之處 "
拉丁文 humor 本義是 " 體液 "
古希臘 希波克拉底醫生 認為 人體液有血液、粘液、黃膽汁、黑膽汁等，其組成比例不同形成人不同氣質脾性。
古希臘 希波克拉底醫生 認為 人體液有血液、粘液、黃膽汁、黑膽汁等，其組成比例不同形成人不同氣質脾性。
- 列 寧 " 幽默是一種優美的，健康的品質 "
- 屈 原《九章懷沙》 " 煦兮杳杳，孔靜幽默 "
- 林語堂 " 幽默處於俏皮與正經之間 " 有論：“凡善於幽默的人，其諧趣必愈幽隱；而善於鑑賞幽默的人，其欣賞尤在於內心靜默的理會，大有不可與外人道之滋味。與粗鄙的笑話不同，幽默愈幽愈默而愈妙。”
- 恩格斯 " 幽默是具有智慧，教養和道德上的優越感的表現 "
- 老 舍 " 幽默者的心是熱的，他必須和顏悅色，心寬氣朗 " 地去揭示事物的可笑之處。
2013年5月20日 星期一
Season In The Sun By Terry Jacks 1974
為預備週五早上節目部交流會，剛聽畢〈青蔥幸福裡〉及〈心情來舞吧：母親節特輯〉
順便找到前時 Abraham 提及青少廣播《青蔥幸福里》得到國家廣電總局監管中心肯定
順便找到前時 Abraham 提及青少廣播《青蔥幸福里》得到國家廣電總局監管中心肯定
網頁...
在聽〈青蔥幸福裡〉遇上初中年代的歌 Season In The Sun，很回味曲調，於是重尋歌詞
如下，很具詩意 :
Goodbye to you my trusted friend
We've known each other since we were nine or ten
Together we've climbed hills and trees
Learned of love and ABC's
Skinned our hearts and skinned our knees
Goodbye my friend it's hard to die
When all the bird's are singing in the sky
Now that the spring is in the air
Pretty girls are everywhere
Think of me and I'll be there
We had joy, we had fun
We had seasons in the sun
But the hills that we climbed
Were just seasons out of time
Goodbye Papa, please pray for me
I was the black sheep of the family
You tried to teach me right from wrong
Too much wine and too much song
Wonder how I got along
Goodbye Papa, it's hard to die
When all the birds are singing in the sky
Now that the spring is in the air
Little children everywhere
When you see them I'll be there
We had joy, we had fun
We had seasons in the sun
But the wine and the song
Like the seasons have all gone
We had joy, we had fun
We had seasons in the sun
But the wine and the song
Like the seasons have all gone
Goodbye Michelle, my little one
You gave me love and helped me find the sun
And every time when I was down
You would always come around
And get my feet back on the ground
Goodbye Michelle, it's hard to die
When all the birds are singing in the sky
Now that the spring is in the air
With the flowers everywhere
I wish that we could both be there
We had joy, we had fun
We had seasons in the sun
But the stars we could reach
Were just starfish on the beach
We had joy, we had fun
We had seasons in the sun
But the stars we could reach
Were just starfish on the beach
We had joy, we had fun
We had seasons in the sun
But the wine and the song
Like the seasons have all gone
All our lives we had fun
We had seasons in the sun
But the hills that we climbed
Were just seasons out of time
Goodbye to you my trusted friend
We've known each other since we were nine or ten
Together we've climbed hills and trees
Learned of love and ABC's
Skinned our hearts and skinned our knees
Goodbye my friend it's hard to die
When all the bird's are singing in the sky
Now that the spring is in the air
Pretty girls are everywhere
Think of me and I'll be there
We had joy, we had fun
We had seasons in the sun
But the hills that we climbed
Were just seasons out of time
Goodbye Papa, please pray for me
I was the black sheep of the family
You tried to teach me right from wrong
Too much wine and too much song
Wonder how I got along
Goodbye Papa, it's hard to die
When all the birds are singing in the sky
Now that the spring is in the air
Little children everywhere
When you see them I'll be there
We had joy, we had fun
We had seasons in the sun
But the wine and the song
Like the seasons have all gone
We had joy, we had fun
We had seasons in the sun
But the wine and the song
Like the seasons have all gone
Goodbye Michelle, my little one
You gave me love and helped me find the sun
And every time when I was down
You would always come around
And get my feet back on the ground
Goodbye Michelle, it's hard to die
When all the birds are singing in the sky
Now that the spring is in the air
With the flowers everywhere
I wish that we could both be there
We had joy, we had fun
We had seasons in the sun
But the stars we could reach
Were just starfish on the beach
We had joy, we had fun
We had seasons in the sun
But the stars we could reach
Were just starfish on the beach
We had joy, we had fun
We had seasons in the sun
But the wine and the song
Like the seasons have all gone
All our lives we had fun
We had seasons in the sun
But the hills that we climbed
Were just seasons out of time
一位前遠東同工早會中分享 2005-2013 她家在北蘇丹的事奉。我網上找到有關 Khartoum概要如下:
Etymology
The origin of the word is uncertain. One line of theory maintains that khartoum derives from Arabic kartūm الخرطوم meaning 'end of an elephant’s trunk', probably referring to the narrow strip of land extending between the Blue and White Niles. Captain J. A. Grant, who reached Khartoum in 1863 with Captain Speke’s expedition, thought that the derivation was most probably from the Arabic qurtum, safflower (Carthamus tinctorius), which was cultivated extensively in Egypt for its oil, used in burning.
Arbab Allaquad (1620-1705)
Khartoum was established in the early 17th centuries by a man named Arbab (Ahmed; real name) Allaquad. Arbab Allaquad was born in 1620. He belonged to a tribe called Al-Mahas (المحس) located on Tuti (توتى) Island. (The Tribe was called Al-Mahas because the leader was called Mohamed Mahas; Arbab's grandfather.) Tuti Island is located at the end of the Blue Nile (Longest River in the world.) When Arbab was 10 years old he memorized the whole Quran, and then went to go study the knowledge of the Quran. Arbab later studied Al-Allaquda (The Believe.) He became brilliant of the study of Allaquda and became known as "Allaquad". He then became known as Arbab; meaning Lords of Aquad (Best in the Field.) Arbab also had a second nickname called "Keshen" (خشن) meaning dry, wrinkly; because he would perform wudu too much.
In the year 1691, Arbab crossed the Blue Nile to the Southern Bay which is now called Khartoum, the Capital of Sudan. He stayed on a place which is now known as the Headquarters of Ministers Assembly (Like the White House). No one was there except fisherman who came seasonally. Khartoum was basically a forest and when it flooded it covered a huge piece of the land. Arbab started to establish a small mosque and a school (Campas) to study Quran and students became increasing by the thousands.
The Mosque Arbab built was destroyed twice but was rebuilt by the Egyptian Ruler Farouq (فاروك) The King of Egypt at that time, and was called Farouq Mosque. Now the Mosque is called Allaquad Mosque.
When Arbab became 85 he stopped teaching. He died in 1705.
Arbab wrote many books of Aquada and became known as a Sheik. None of his books were copied. His most famous book called "The Diamonds of Pillars of Faith" has published 26 copies in Paris, France and 2 copies in Singar, West Africa. Arbab was married in a small town called Albashakira to Muhama Bin Ali, he had 3 boys and two girls. The youngest son was Mohammed.
Arbab Allaquad's influence was widespread and he attracted hundreds of students. His Family continued the schools. One of Arbab's Students was Sheik Hamad, who established Omdurman, Sudan.
Arbab Allaquad is well known in Africa but thanks to his Great Grand grandsons( MOHAMMED, AHMED,KHALID,OSAMA,DORIA, HUDA, ASIM,)in Sudan & (KHALIL, ISMAIL, ASIM, and OMER ELRAYAH) he is getting acknowledge in America Today.
Etymology
The origin of the word is uncertain. One line of theory maintains that khartoum derives from Arabic kartūm الخرطوم meaning 'end of an elephant’s trunk', probably referring to the narrow strip of land extending between the Blue and White Niles. Captain J. A. Grant, who reached Khartoum in 1863 with Captain Speke’s expedition, thought that the derivation was most probably from the Arabic qurtum, safflower (Carthamus tinctorius), which was cultivated extensively in Egypt for its oil, used in burning.
Arbab Allaquad (1620-1705)
Khartoum was established in the early 17th centuries by a man named Arbab (Ahmed; real name) Allaquad. Arbab Allaquad was born in 1620. He belonged to a tribe called Al-Mahas (المحس) located on Tuti (توتى) Island. (The Tribe was called Al-Mahas because the leader was called Mohamed Mahas; Arbab's grandfather.) Tuti Island is located at the end of the Blue Nile (Longest River in the world.) When Arbab was 10 years old he memorized the whole Quran, and then went to go study the knowledge of the Quran. Arbab later studied Al-Allaquda (The Believe.) He became brilliant of the study of Allaquda and became known as "Allaquad". He then became known as Arbab; meaning Lords of Aquad (Best in the Field.) Arbab also had a second nickname called "Keshen" (خشن) meaning dry, wrinkly; because he would perform wudu too much.
In the year 1691, Arbab crossed the Blue Nile to the Southern Bay which is now called Khartoum, the Capital of Sudan. He stayed on a place which is now known as the Headquarters of Ministers Assembly (Like the White House). No one was there except fisherman who came seasonally. Khartoum was basically a forest and when it flooded it covered a huge piece of the land. Arbab started to establish a small mosque and a school (Campas) to study Quran and students became increasing by the thousands.
The Mosque Arbab built was destroyed twice but was rebuilt by the Egyptian Ruler Farouq (فاروك) The King of Egypt at that time, and was called Farouq Mosque. Now the Mosque is called Allaquad Mosque.
When Arbab became 85 he stopped teaching. He died in 1705.
Arbab wrote many books of Aquada and became known as a Sheik. None of his books were copied. His most famous book called "The Diamonds of Pillars of Faith" has published 26 copies in Paris, France and 2 copies in Singar, West Africa. Arbab was married in a small town called Albashakira to Muhama Bin Ali, he had 3 boys and two girls. The youngest son was Mohammed.
Arbab Allaquad's influence was widespread and he attracted hundreds of students. His Family continued the schools. One of Arbab's Students was Sheik Hamad, who established Omdurman, Sudan.
Arbab Allaquad is well known in Africa but thanks to his Great Grand grandsons( MOHAMMED, AHMED,KHALID,OSAMA,DORIA, HUDA, ASIM,)in Sudan & (KHALIL, ISMAIL, ASIM, and OMER ELRAYAH) he is getting acknowledge in America Today.
Modern history (20th–21st centuries)
In 1973, the city was the site of an anomalous hostage crisis in which members of Black September held ten hostages at the Saudi Arabian embassy, five of whom were diplomats. The USambassador, the US deputy ambassador, and the Belgian chargé d'affaires were murdered. The remaining hostages were released (see 1973 Khartoum diplomatic assassinations). A 1973United States Department of State document, declassified in 2006, concluded "The Khartoum operation was planned and carried out with the full knowledge and personal approval of Yasser Arafat."
The first oil pipeline between Khartoum and Port Sudan was completed in 1977.
Throughout the 1970s and 1980s, Khartoum was the destination for hundreds of thousands of refugees fleeing conflicts in neighbouring nations such as Chad, Eritrea, Ethiopia and Uganda. Many Eritrean and Ethiopian refugees assimilated into society, while some of the other refugees settled in large slums at the outskirts of the city. From the mid-1980s onward, large numbers ofSouth Sudanese and Darfuri internally displaced from the violence of the Second Sudanese Civil War and Darfur conflict have settled around Khartoum.
In 1991, Osama bin Laden purchased a house in the affluent al-Riyadh neighborhood of the city and another in Soba. He lived there until 1996 when he was banished from the country. Following the 1998 U.S. embassy bombings, the United States accused bin Laden's al-Qaeda group of responsibility and launched cruise missile attacks (20 August) on the al-Shifa pharmaceutical factory in Khartoum North. The destruction of the factory produced diplomatic tension between the U.S. and Sudan. The ruins of the factory are a tourist attraction.
After the sudden death of SPLA head and vice-president of Sudan John Garang at the end of July 2005, there were violent riots in the capital for three days which died down after Southern Sudanese politicians and tribal leaders sent strong messages to the rioters. The situation could have been chaotic with mass killings and reprisals; even so, the death toll was at least 24, as youths from southern Sudan attacked northern Sudanese and clashed with security forces.
The Organisation of African Unity summit of 18–22 July 1978 was held in Khartoum, during which Sudan was awarded the OAU presidency. The African Union summit of 16–24 January 2006 was held in Khartoum.
The Arab League summit of 28–29 March 2006 was held in Khartoum, during which the Arab League awarded Sudan the Arab League presidency.
On 10 May 2008 the Darfur rebel group of the Justice and Equality Movement moved into the city where they engaged in heavy fighting with Sudanese government forces. Their soldiers included minors and their goal was the toppling of Omar Hassan al-Bashir's government, though the Sudanese government succeeded in beating back the assault.
On 23 October 2012 an explosion at the Yarmouk munitions factory kills two people and injures another person. The Sudanese government claims the explosion is the result of an Israeli airstrike.
In 1973, the city was the site of an anomalous hostage crisis in which members of Black September held ten hostages at the Saudi Arabian embassy, five of whom were diplomats. The USambassador, the US deputy ambassador, and the Belgian chargé d'affaires were murdered. The remaining hostages were released (see 1973 Khartoum diplomatic assassinations). A 1973United States Department of State document, declassified in 2006, concluded "The Khartoum operation was planned and carried out with the full knowledge and personal approval of Yasser Arafat."
The first oil pipeline between Khartoum and Port Sudan was completed in 1977.
Throughout the 1970s and 1980s, Khartoum was the destination for hundreds of thousands of refugees fleeing conflicts in neighbouring nations such as Chad, Eritrea, Ethiopia and Uganda. Many Eritrean and Ethiopian refugees assimilated into society, while some of the other refugees settled in large slums at the outskirts of the city. From the mid-1980s onward, large numbers ofSouth Sudanese and Darfuri internally displaced from the violence of the Second Sudanese Civil War and Darfur conflict have settled around Khartoum.
In 1991, Osama bin Laden purchased a house in the affluent al-Riyadh neighborhood of the city and another in Soba. He lived there until 1996 when he was banished from the country. Following the 1998 U.S. embassy bombings, the United States accused bin Laden's al-Qaeda group of responsibility and launched cruise missile attacks (20 August) on the al-Shifa pharmaceutical factory in Khartoum North. The destruction of the factory produced diplomatic tension between the U.S. and Sudan. The ruins of the factory are a tourist attraction.
After the sudden death of SPLA head and vice-president of Sudan John Garang at the end of July 2005, there were violent riots in the capital for three days which died down after Southern Sudanese politicians and tribal leaders sent strong messages to the rioters. The situation could have been chaotic with mass killings and reprisals; even so, the death toll was at least 24, as youths from southern Sudan attacked northern Sudanese and clashed with security forces.
The Organisation of African Unity summit of 18–22 July 1978 was held in Khartoum, during which Sudan was awarded the OAU presidency. The African Union summit of 16–24 January 2006 was held in Khartoum.
The Arab League summit of 28–29 March 2006 was held in Khartoum, during which the Arab League awarded Sudan the Arab League presidency.
On 10 May 2008 the Darfur rebel group of the Justice and Equality Movement moved into the city where they engaged in heavy fighting with Sudanese government forces. Their soldiers included minors and their goal was the toppling of Omar Hassan al-Bashir's government, though the Sudanese government succeeded in beating back the assault.
On 23 October 2012 an explosion at the Yarmouk munitions factory kills two people and injures another person. The Sudanese government claims the explosion is the result of an Israeli airstrike.
西三12-17 九種心懷
- 憐憫是消極饒恕犯罪的人，是同情並以實際行動幫助受苦有需要的人。
- 恩慈是積極把自己獻給主服事他人，善待惡待自己的人。
- 謙虛是善待自己，具適中態度。
- 溫柔願為他人著想放棄己權利，對失敗、跌倒者當有的態度。
- 忍耐能控制情緒，「忍耐」就是「寬容」忍受別人誤會、傷害不尋求報復。
- 饒恕是不止息對不可愛、不聽話者不予以計較。
- 愛貫通全德，聯結眾美德達成合一，聯絡眾人在基督裏完全合一。
- 愛裡有平安，就是與人修好，與己和諧，與神和好。
- 愛裡有感謝，就是凡事謝恩。
2013年5月19日 星期日
何謂「變‧性‧人」醫學法律信仰角度大剖析
康貴華醫生：從醫學和信仰角度談「變性人」 陳麗斯 基督日報 2013年5月15日.
終院裁決變性人W可結婚 「女方」將重新定義
終審法院裁決，變性人W爭取以女性身份結婚得直，今後港結婚，「男方」和「女方」將獲新的定義。精神科醫生康貴華有幫助變性朋友的經驗。他從精神病學及信仰角度與本報讀者談談有關變性人之一二，相信對教會界人士了解及關懷他們有相當的參考價值。康醫先介紹了變性人的精神病學背景。有關性別認同障礙和變性這議題，牧者和聖經學者也較少討論。很多教會亦沒有已定的立場。社會上，也很少受人關注，直至W小姐爭取司法覆核，才引致社會人士的關注。
他指出，尋求變性的朋友屬性別認同障礙 (Gender Identity disorder, 簡稱 GID) 在 DSM-IV(心理疾病診斷統計手冊四) 中屬於精神疾患。其實大家熟悉的同性戀亦曾屬 GID一類，卻在1973年時已從DSM-III手冊中刪除，同性戀本身已經不再被視為疾患。但 DSM -IV仍保留一段陳述：若果一個人對自己的同性戀傾向持續地感覺痛苦及困擾，或不接受自己的同性戀傾向，仍是性功能障礙的一種。而康醫生服侍的「新造的人」協會初期成立的原因，是要那些有同性戀掙扎的朋友。
男女有別，兩種性別是神奇妙的創造，且都是按神的形象造的，所以男和女都是反映神的美善，兩性皆為平等。在正常的情況下，人自覺的性別身分與生理性別是一致的。
但有些孩童產生性別身分混亂（confusion）及 憂鬱（dysphoria），輕微會形成性別身分和角色不配合（Gender nonconformity）較嚴重的便是性別認同障礙症 (GID)：孩子覺得自己的性別弄錯了，堅持自己應該是異性才對。若這現象持續至長大後，可能尋求變性。
患GID的孩子的性屬身分雖然與生理性別一致，卻覺得自己跟其他同性同伴「不同」，如不喜歡典型的同性別玩具、遊戲或休閒活動，卻喜歡屬於異性的玩具、遊戲或休閒活動，並較喜歡異性玩伴和不能融入同性圈中。
康醫生認為這些都是異常的表現，並不是神的創造的原意。而GID也可按年齡分類 : 兒童GID---大概3至5歲已出現，而成人 GID則在長大後仍持續覺得「身心性別」不一致。按一些醫學跟進研究，兒童 GID長大後有四個可能的演變。
5% 成人時 維持 GID 狀況
45% 變成 同性戀 或 雙性戀
1% 變成易服 (Cross Dressing) 行為
22% 發展出 異性戀傾向
25% 不確定後果
因此兒童 GID 和性別身分和角色不配合是引致同性戀傾向的其中一個重要原因。
變性不一定是解決良方 — 與上帝建立相愛親密的關係，可能是改變 GID 的良方妙藥
康醫生過去幫過一些變性人時深深感受到他們的痛苦。他們常覺得自己好像穿著一件完全不適合自己的衣服，很不舒服，甚至厭惡自己的性特徵。成人GID當中有一部分人很渴望能過著異性的生活模式，有更不惜進行變性手術和服用性賀爾蒙「改造」自己的身體。
變性手術其實是非常複雜和可能需要多次的手術，當事人需要很大的決心和勇氣。
手術前需要接受兩年異性生活的試驗和評估，看看是否適應，要證明在精神和情緒上有顯注的進步，才合資格進行變性手術。經過這樣嚴謹的篩選，大多數個案完成手術後，心境比手術更開朗自在。
但手術後，不等於一切問題都解決了。有些變性人仍怕別人知道自己是變性人而受歧視，有些更懼怕將來的伴侶知道而遭遺棄。也有一些例子變性後感覺後悔，再次變回原本的生理性別，可懂手術卻是不能逆轉的。菲律賓男子Vins Santiago便是其中一個例子，他由男變女，後來因信仰的綠故，再變回男性身分。因此，選擇重新接受神創造自己的性別，也是信主的成人GID的一條出路，但並不容易做到，需要先和神建立相愛親密的關係，才有力量改變。
全人的關顧和幫助最重要
康醫生表示他曾遇過一個男GID，他本來很渴望做變性手術，但當他嘗試作女性打扮，過著異性的生活，卻發現女性的打扮不利於他的事業發展，他便惟有回復男性的打扮。幫助或輔導成人GID，需要讓他們知道，變性並不等如解決了人生所有問題。最重要反而是全人的關顧，幫助他們整全生命的成長，懂得如何管理自己的情緒，改善人際關係和定立不同的人生目標。
世界42個獨立島國
在亞洲島國10個
1. 日本
2. 新加坡
3. 巴林
4. 塞浦路斯
5. 印度尼西亞
6. 馬爾代夫
7. 菲律賓
8. 東帝汶
9. 斯里蘭卡
10. 文萊
在非洲島國6個
1. 佛得角共和國
2. 科摩羅
3. 馬達加斯加
4. 毛里求斯
5. 塞舌爾
6. 聖多美和普林西比
在拉丁美洲島國12個
1. 巴馬哈聯邦
2. 巴巴多斯
3. 古巴
4. 多米尼加共和國
5. 林納達
6. 海地
7. 牙買加
8. 特立尼達和多巴哥
9. 多米尼加聯邦
10. 聖盧西亞
11. 聖文特森和格林納丁斯
12. 安提瓜和巴布達
在歐洲島國4個
1. 冰島
2. 愛爾蘭
3. 馬耳他
4. 英國
在大洋洲及太平洋島嶼島國10個
1. 斐濟
2. 瑙魯
3. 新西蘭
4. 巴布亞新幾內亞
5. 湯加
6. 兩薩摩亞
7. 所羅門群島
8. 圖瓦盧
9. 基里巴斯
10. 瓦努阿圖
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