彎彎結婚十幾天就外遇了，有人譴責，但不少媒體輕描淡寫，更有不少聲音宣稱是「私人」、「感情」、「家務事」不應多加評論，應該「給她一點點時間」、「不應把他逼死」、「是人也會犯錯」、「最應該聽她竭盡所能道歉的不是我們」等有意地幫犯罪者講話並表現地一副很寬容有愛的姿態。
九把刀臉書寫著「不可對不正義視而不見」，平常也好評時事裡的不公義並關心流浪狗等一副正義有愛的姿態，但對自家人的罪惡相對低調並有意袒護，只會盡使用些含糊字眼說「沒有人說彎彎沒錯，沒有人要力挺到底」，來逃避自己正面的回應：不「直接」說有錯或沒錯，且暗示「有挺」只是沒有「到底」。
唉~這麼誇張的外遇竟仍可以清楚地看到台灣人對罪惡的「雙重標準」。更進一步說，這是台灣人普遍地「對罪無感、輕忽與健忘」，這成為「罪惡漫延、横行、壯大最好的藉口」，也在在見證「臺灣是個罪惡的島國」。
「今人喜好講原諒並以原諒為理所當然，基督教會也染此『廉價恩典』之風尚。這不是因為今人比較有愛心，而是輕看罪，對罪無感，也對自己的罪惡麻木不仁。他們口中的原諒是廉價的、隨便的、不需付代價的，也是自義的、驕傲的、自以為是的，但可笑的是，他們自己也不原諒那些徹底追究罪惡、要求正義而不願放過罪犯的人。『原諒』已成了罪惡漫延、横行、壯大最好的藉口，連惡人也出口閉口原諒，殺人凶手也對被害者要求原諒，甚至責備被害者們沒有原諒人的愛心。何其無恥的原諒！何其邪惡的嘴臉！」
引自柯志明<審判使生命有意義>
Sola Fide
2014年6月7日 星期六
2011年4月30日 星期六
從達爾文的人觀看人與生物的關係（影片 The Global Family: Galapagos – The Living Laboratory）
承認生物在面對環境的變遷中隨著時間演變出適應環境的身體結構及行為似乎已是一般人都以為的常識及事實，這樣的概念來自演化論，而演化論幾乎已是生命科學甚至是所有自然科學的基礎與不容置疑的前提，更且影響社會學、教育、哲學……等人文學術發展，因此理所當然影響我們對身邊事物的理解，並因而對日常生活的影響甚大。而這樣的的理解及影響自達爾文將演化論論述推展到一定的程度後，就自此風行甚至成為主流意識了。
那，什麼是演化?什麼又是演化論呢?演化觀念與我們的生活有什麼關係呢?認同生物之間具有演化現象就必須認同演化現象可以解釋所有生物之間的關係與行為嗎?不認同演化論就等於不承認生物之間具有演化現象嗎?人與生物之間在行為上更在身體結構上有相似之處，但有相似之處就等於彼此是隨時間演變之間的差異與關係嗎?身體結構相似就等於彼此行為是隨時間演變的關係嗎? 黑猩猩使用小木枝鑽螞蟻洞取食與人類的多元的飲食文化行為是隨時間演變而來的區別嗎?......難道人的生命表現並沒有大大不同——甚至完全區別——於其他生物嗎?強調人完全區別於其他生物就等於歧視嗎?
……
5/3方濟電影院活動將在觀賞The Global Family: Galapagos – The Living Laboratory的基礎上認識生物之間的演化現象及關係，並進一步討論自達爾文以來演化論概念與人之間的關係。人對人自己的理解直接影響到人以這樣的理解去面對周遭的事物，也就是說，人對自己的理解意味著人要以什麼態度去對待自己、他人、其他生命與非生命，甚至是與超自然。......對演化的理解與認同決定著你以什麼態度面對這個世界......
無論您認不認識達爾文或演化論，都希望您蒞臨與大家分享觀點。
2011年4月21日 星期四
回應阿彎及撒不拉，並提問「尊重」的基礎是什麼?
當沉浸其中而不得其解時，適時地去反問自己所正在思想的內容的合理性或得以存在的基礎，讓我們冷靜並不拘泥在其中而無法自拔，更是思想清晰並不容易被框限的表現。這就像從「外面」來看自己或問題本身，會有不同的視野，也因此有了不同的認識，甚至因此找到可能的答案；也就像＜Home＞片中由上而下的拍攝手法，讓我們不沉浸在地上的生活而嘗試用屬天的眼光來看待。
事實上，先對該主題得以成立的基礎或條件所進行的反思，常與討論中所遇到的問題與可能的解答極其相關甚至常是互相呼應的。例如:在對「何為權利?」或「權利的基礎」之思索上，宣張一個人有「權利」同時意味著其他人有「義務」不妨礙甚要主動協助他的權利得以伸張。以至於雙方都必須被告知或理解到「權利」與「義務」之間的相對關係與內容，所以權利與義務的關係就必須預設著互有溝通及理解的能力之可能性，而這樣的結論將導致:動物(或人之外的所有生物)將不具有任何權利，也因此人不對他們有任何義務。也就是說，這樣的推論已經預設著嘗試對「動物權利」作合理性的論述都會是相當薄弱的。然而，這樣預設「能力的展現」為「權利義務關係」前提之推論若訴諸於人類將產生一個嚴重的問題，即:植物人或重大傷殘或嬰兒甚至是未生出的胎兒等無法表現溝通及理解能力者，是否因此不具有任何權利並因此他人不需對他們盡任何義務呢?是的，在理論上，但很遺憾，因為人的倫常與深處的情感會告訴我們:即使他們無法表達自己的權利，仍需要主動地為他們做些什麼……，而許多福利及弱勢關懷團體的主動關懷即代表著這樣的遺憾。
2009年11月6日 星期五
日蝕、地震是末日的預兆？！ 可以確定的是...
可以確定的是......
昨天地震有感並回應前一篇
..............................
日蝕
很美
是自然現象
是可計算出的
它的意義應在於驚奇上帝不可思議的創造，並在驚奇中敬畏
而不是作為一個災難或什麼預兆
實不該與「日頭就變黑了」（可24:29）等耶穌降臨預兆有關
更重要的是，
「那時人要把你們陷在患難裡，也要殺害你們，你們又要為我的名被萬民恨惡」（24:9），且「假基督、假先知將要起來顯大神蹟、大奇事」（24:24）
最重要的是，
「那日子那時辰沒有人知道，連天上的天使也不知道，子也不知道，唯獨父知道」（24:36），「你們想不到的時候人子就來了」（24:44），
「所以你們要儆醒，因為那日子那時候你們不知道 」（25:13）。
故 把日蝕等一些奇特的自然現象當作末日預兆
真是迷信 而且是基督徒的迷信
就像昨天的地震
它反而是很難去算計出來而得知的
但 它是末日警示?
不知道
但在對末日預兆更多的猜想或恐懼中只會有魔鬼的試探 只會更虛無
更是偏離愛的信仰
因為可以確定的 也是我們應緊緊捉住的是
上帝的「約」——「唯有忍耐到底的必然得救」（24:13）。
很美
是自然現象
是可計算出的
它的意義應在於驚奇上帝不可思議的創造，並在驚奇中敬畏
而不是作為一個災難或什麼預兆
實不該與「日頭就變黑了」（可24:29）等耶穌降臨預兆有關
更重要的是，
「那時人要把你們陷在患難裡，也要殺害你們，你們又要為我的名被萬民恨惡」（24:9），且「假基督、假先知將要起來顯大神蹟、大奇事」（24:24）
最重要的是，
「那日子那時辰沒有人知道，連天上的天使也不知道，子也不知道，唯獨父知道」（24:36），「你們想不到的時候人子就來了」（24:44），
「所以你們要儆醒，因為那日子那時候你們不知道 」（25:13）。
故 把日蝕等一些奇特的自然現象當作末日預兆
真是迷信 而且是基督徒的迷信
就像昨天的地震
它反而是很難去算計出來而得知的
但 它是末日警示?
不知道
但在對末日預兆更多的猜想或恐懼中只會有魔鬼的試探 只會更虛無
更是偏離愛的信仰
因為可以確定的 也是我們應緊緊捉住的是
上帝的「約」——「唯有忍耐到底的必然得救」（24:13）。
2009年5月26日 星期二
馬丁‧路德 〈九十五條論綱〉 （英文）
Disputation of Doctor Martin Luther
on the Power and Efficacy of Indulgences
by Dr. Martin Luther (1517)
Published in:
Works of Martin Luther:
Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds.
(Philadelphia: A. J. Holman Company, 1915), Vol.1, pp. 29-38
http://www.iclnet.org/pub/resources/text/wittenberg/luther/web/ninetyfive.html
Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter.
In the Name our Lord Jesus Christ. Amen.
1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite([註]“Repent” Matthew 4:17), willed that the whole life of believers should be repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.
3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.
4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.
5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.
6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven.
7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest.
8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.
9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.
10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.
11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.
12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.
14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.
15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.
17. With souls in purgatory it seems necessary that horror should grow less and love increase.
18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.
19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.
20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life.
23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.
24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.
25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.
26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].
28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.
30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.
33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;
34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.
35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.
36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.
37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.
38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.
39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.
40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].
41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.
42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.
43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.
47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.
48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.
49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.
52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.
54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.
55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ.
57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.
58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.
59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.
60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;
61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.
62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
63. But this treasure is naturally most odious, for it makes the first to be last.
64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.
66. The treasures of the indulgences are nets with which they now fish for the riches of men.
67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.
71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!
72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!
73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.
74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God -- this is madness.
76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.
77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.
78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.
79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.
80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.
81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.
82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial."
83. Again: -- "Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?"
84. Again: -- "What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?"
85. Again: -- "Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?"
86. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"
87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?"
88. Again: -- "What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"
89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"
90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.
91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.
92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
on the Power and Efficacy of Indulgences
by Dr. Martin Luther (1517)
Published in:
Works of Martin Luther:
Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds.
(Philadelphia: A. J. Holman Company, 1915), Vol.1, pp. 29-38
http://www.iclnet.org/pub/resources/text/wittenberg/luther/web/ninetyfive.html
Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter.
In the Name our Lord Jesus Christ. Amen.
1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite([註]“Repent” Matthew 4:17), willed that the whole life of believers should be repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.
3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.
4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.
5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.
6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven.
7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest.
8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.
9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.
10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.
11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.
12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.
14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.
15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.
17. With souls in purgatory it seems necessary that horror should grow less and love increase.
18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.
19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.
20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life.
23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.
24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.
25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.
26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].
28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.
30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.
33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;
34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.
35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.
36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.
37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.
38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.
39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.
40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].
41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.
42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.
43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.
47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.
48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.
49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.
52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.
54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.
55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ.
57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.
58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.
59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.
60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;
61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.
62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
63. But this treasure is naturally most odious, for it makes the first to be last.
64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.
66. The treasures of the indulgences are nets with which they now fish for the riches of men.
67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.
71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!
72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!
73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.
74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God -- this is madness.
76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.
77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.
78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.
79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.
80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.
81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.
82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial."
83. Again: -- "Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?"
84. Again: -- "What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?"
85. Again: -- "Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?"
86. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"
87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?"
88. Again: -- "What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"
89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"
90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.
91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.
92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
2008年8月4日 星期一
哥前13<分享與討論>
上帝在教會所設立的，第一是使徒，第二是……，第三是……，
……。你們要切切的求那更大的恩賜，我現今把最妙的道指示你們。
（哥前12:28-31）
更大的恩賜是什麼？上帝藉Paul所要指示給我們那最妙的道是什麼？有什麼更大的恩賜是大於說及翻譯方言、教師、先知，甚至大於使徒的呢？那其中最神妙的道理是什麼？哥前13接著說：
我若能……，我若有……，卻沒有愛，我就算不得什麼。我若將所有的賙濟窮人，又捨己身叫人焚燒，卻沒有愛，仍然與我無益。（1-3）
為什麼？難道我若能做任何事、我若擁有全世界、贏得全人類的掌聲及崇高的名聲，甚至為別人受苦，卻只因我沒有愛，我仍算不得什麼也仍與我無益嗎？
現實上，這其實是真的非常令人稱羨及夢寐以求的，而且當然非常益於自己。只是，這就是身而為人應該在此生此世的終極目標？單單一個人，如何能做「任何」事、擁有「全」世界、贏得「每個人」的掌聲及「永恆」的名聲？這就是最大的恩賜？如果這就是確定無疑最大的恩賜，那，死了之後？如果活一百歲，那一百年之後，死了，什麼都結束了，這會是最大的恩賜？恩賜若不能延續到身體消亡之後如何是最大的賞賜？
若有能延續到身體消亡後的賞賜，誰來保障這一切得以實現？活人可以？死人可以？一個生前德行很好，死後受大家崇拜的死人可以？鬼可以？如果鬼可以，那如何聯想生前與鬼同在而得鬼的賞賜，死後與鬼常存的那個賞賜會是什麼鬼東西？又，若是鬼來保障這一切，那活著還能有什麼盼望？
況且，說實在的，我，這一個人，有什麼資格承接這超越死亡的恩賜？全世界的人有誰總是良善的及沒犯過罪的得以相稱地承接這超越死亡的永恆恩賜？又，到底誰能保障一個永恆的恩賜？至少，理性可以理解：非永恆的是不可能保障永恆的，只能是永恆的才能保障永恆的可能——永恆者分享及保障祂的永恆給非永恆者。
什麼是永恆？愛是永不止息（8），只有愛是永恆的。而那屬世的一切，等那完全的來到，這有限的必歸於無有了（10），而這其中上帝愛的恩典的神妙道理，我們是模糊不清（12），不過如今所知道的有限，到那時就全知道，如同主知道我一樣（12）。那，什麼是愛？感謝主，祂教導說：
愛是恆久忍耐，又有恩慈；愛是不嫉妒；愛是不自誇，不張狂，不做害羞的事，不求自己的益處，不輕易發怒，不計算人的惡，不喜歡不義，只喜歡真理；凡事包容，凡事相信，凡事盼望，凡事忍耐。愛是永不止息。（4-8）
約翰一書第四章：
親愛的弟兄阿，我們應當彼此相愛。因為愛是從神來的。凡有愛心的，都是由神而生，並且認識神。沒有愛心的，就不認識神。因為神就是愛。神差他獨生子到世間來，使我們藉著他得生，神愛我們的心，在此就顯明了。不是我們愛神，乃是神愛我們，差他的兒子，為我們的罪作了挽回祭，這就是愛了。親愛的弟兄阿，神既是這樣愛我們，我們也當彼此相愛。（7-11）
其實，我的理性還是不能完全掌握其中的奧秘，但上帝清楚明瞭教導我們：上帝就是愛，愛是從上帝來的，凡有愛心的就是認識上帝。愛的源頭、愛的獲得及愛是什麼都是同一個問題——認識上帝。而上帝也清楚明瞭地教導愛的真諦：愛是恆久忍耐又有恩慈，……。並親自做了最高的示範——為我們的罪作了挽回祭。
主阿，以經解經、清楚明瞭、聖靈教導了，我也感動了、也懊悔了，為何我還是常健忘你的教導呢？主阿，懇求你的赦免及憐憫，將祢的教導銘刻在我們心中，叫我們常常以你的教導為糧勝過三餐的本能，阿們。
2008年7月31日 星期四
哥前12<分享與討論>
上帝阿……主阿主阿……地這樣叫，這如此平常的習慣，我平常是不會有什麼特別感受的。然而，身處在拜偶像的家庭，越想嘗試分享福音而受挫，我越是能體會及感動：若不是被聖靈感動的，也沒有能說耶穌是主的。（3）面對我的家人隨事被牽引受迷惑，在傳福音上，我常為想解釋些什麼而生氣；我越想做點什麼，就越發現他們付出的愛總是比我多更多；我以為分析地非常清晰明瞭易於理解，就越疑惑他們還是不能接受，……。只是，我無力感越重，卻總是因此覺得更親近、倚靠上帝。當我越不憂心家人信主的事時，我常在回頭反省時驚覺那同時是我最懶散、最不愛主的時候，也因此我很難去愛其他人甚至是我的家人，因為我沒有愛。主阿，這就是你說的：身上肢體人以為軟弱的，更是不可少的的用意嗎？雖然我們都厭惡自己軟弱，也會為所愛的人的軟弱所苦，但在軟弱中似乎又有上帝愛的教導的奧秘，我的主，是這樣嗎？
恩賜（gift，新標點和合本）原有分別，聖靈卻有一位。……聖靈顯在各人
身上，是叫人得益處。……這一切都是這位聖靈所運行，隨己意分給各人的。
感謝主憐憫我讓我可以稱祂為主。只是，在主對我的憐憫及恩賜上，我叫什麼人得什麼益處？就最大的益處，福音，我渴慕理解而分享而體現完全？就最愛的家人，我常憂心他們可能在此世都不會信主？我知道我不需憂心反要不住地禱告，對上帝有信心。問題是我常是不憂心的，我的不憂心不是上帝安慰我的結果，是因為我常對此事是不很在意的，所以我常是不憂心的，當然更別提因憂心而不住地禱告，然後得上帝的安慰而不憂心了。我也知道這是上帝隨己意分給各人的，……只是，這常是我遇到挫折時的藉口，而不是信心。
主阿，我開始感覺叫你主阿會讓我鼻酸了。
當我渴慕祢時，我才驚覺我常是不渴慕你的；當我對福音缺乏、無力時，才驚覺原來我不能做點什麼。主阿，都交給你，好不好？求你憐憫，阿們。
2008年7月25日 星期五
哥前11<分享與討論>
我不是很懂經上提的：
「男人是女人的頭」（3）、「凡男人禱告或是講道，若蒙著頭，就羞辱自己的頭。凡女人禱告或是講道，若不蒙著頭，就羞辱自己的頭，因為這就如同剃了頭髮一樣。」（5）、「女人乃是由男人而出」（8）、「女人乃是為男人造的」……。
記得當初查經時老師是這樣解釋的：在當時的時代背景，妓女及女奴是不蒙頭、短髮或是光頭的。而在當初哥林多教會裡，也有女性流習於不蒙頭或短髮，Paul是基於當時的文化背景及教會現況作教導的。又，秩(次)序是上帝定的，我們為何要質疑或抱怨呢？
我當初不是很懂經文，現在也精進不多，面對當初以來的疑惑，及據我了解此章節一直以來都飽受女性主義批評，我還是這麼認為：秩(次)序是上帝定的，我們為何要質疑或抱怨呢？
創造次序本就是奧秘，也不是人能參透的，人也無須為上帝煩惱甚至向上帝搶嘴：為什麼我就要蒙頭而他就不用？為什麼我不蒙頭是羞辱而他就不是？為什麼我是由他出的，而不是他是由我出的？為什麼我是為他造的，而不是他是為我造的？為什麼……上帝要創造這樣的秩序？
無論是創造的次序、教會或聚會應有的禮教、聖餐應有的安排……等等，都蘊含著秩序，或是上帝所定或是相關於上帝。不過，難道就不能問為什麼？這樣不是太教條、太嚴酷了嗎？
其實，我認為是可以問的，只是：屬上帝的知識也只能由上帝幫我們理解，當然，我指的不是字面上經句的意思而是精義。上帝可能親自指教我們，或透過任何方式、工具教導，即使是我們所請教的那個人，他若能引導我們理解，那也是上帝讓他理解並可以說明清楚，或使用他為工具來直接讓我們理解，當然，也幫我們預備了謙卑的心來領受。凡屬上帝的知識，只能由上帝幫忙理解，必須要有上帝從中做工才行。
然而，我們自己，是用一種什麼樣的心態在質疑呢？我們是預備一種什麼樣的心態在向請教上帝呢？即使我們直接請教的是一位老師——面對的只是一個人，問題是：是人讓我們理解，還是上帝讓我們理解屬上帝的知識呢？若是人，那這個人就是狂傲自大、自以為義，更因他自以為義而更顯其狂傲自大。有得吃、有得喝、有得呼吸都要感謝主，萬有都是出於上帝，況且是屬上帝的知識，難道不是上帝額外的恩典？有什麼不是領受的呢？
若只有上帝才能幫助我們理解屬上帝的知識，那即使我們請教的是人，其實我們是在請教上帝，懇求上帝直接或間接地幫助我們理解。
日常生活中，我們向別人請教問題尚且好聲好氣的，若對方是大師或很兇，我們一定是戰戰兢兢地深怕有所冒犯……，那我們請教屬上帝的知識時，是預備什麼樣的心態向上帝請教呢？
2008年7月24日 星期四
哥前10<分享與討論>
……以色列眾人向摩西亞倫發怨言，全會眾對他們說，巴不得我們早死在埃及地，或是死在這曠野。耶和華為什麼把我們領到那地，使我們倒在刀下呢，我們的妻子和孩子必被擄掠，我們回埃及去豈不好嗎。（3）
……耶和華對摩西說，這百姓藐視我要到幾時呢，我在他們中間行了這一切神蹟，他們還不信我要到幾時呢。（11）……我忍耐他們要到幾時呢（27）……（民14）
我曾這樣想過：以色列人都已親身經歷上帝明明可見的十大神蹟，尤其「過紅海」這麼令人傻眼的經歷，怎麼還會去懷疑上帝的應許？以色列人也太悖逆了吧！要是我也能親身經歷，一定終生難忘，一定捨命順從，一定滿懷盼望，一定充滿信心，一定……。
真的嗎？同樣都是人，他們還是自認為與上帝關係非常親近的選民的猶太人，並且身歷埃及奴隸苦痛的生活而極度渴慕拯救……，同樣都是人，我有什麼條件說我一定不會違背上帝呢？難道我自認為信心強壯嗎？是的，在這件事件上我自認為信心是強過那些應該被恥笑的猶太人的。……我想起了三次不認主的Peter，與耶穌基督朝暮相處並親眼見識我主的風範及所施的神蹟，難道Peter的信心不會是堅固且強大的嗎？然而，信誓旦旦的Peter還是……軟弱了。
耶穌對他們說，今夜你們為我的緣故，都要跌倒。……彼得說，眾人雖然為你的緣故跌倒，我卻永不跌倒。耶穌說，我實在告訴你，今夜雞叫以先，你要三次不認我。彼得說，我就是必須和你同死，也總不能不認你。眾門徒都是這樣說。（太26：31-35）
其實，我在逃避一個事實，事實就是：我也是會不認主的，更尖銳的事實是，我常不認主，我的生活充斥著健忘上帝的教導。而面對這些鑑戒的提醒，我一開始的反應，就是以驕傲的姿態偽裝成強壯的信心，包裝不為人知的悖逆。我是心虛了，是遺忘了經上明明可見的鑑戒，更是忘了：其實，鑑查人心的上帝祂都知道。此時，才晃然意識到，經上的鑑戒就像是對我的驕傲的預言。
他們遭遇這些事，都要作為鑑戒，並且寫在經上，正要警戒我們這末世的人。所以自己以為站得穩的，需要謹慎，免得跌倒。（11-12）
唉~，哀~。悖逆是人性，正如不愛上帝是人性，連親身經歷十大神蹟還能悖逆，連與耶穌基督朝暮相處還能不認主甚至賣主，可見人真的悖逆極了。同樣是人，都是人性，我如何說我的信心能強壯如曠野的猶太人及使徒呢？或許，我有時信心是強壯的，然而信心仍是恩典，只來自上帝而不是自己做的工，我有什麼好自誇的呢？甚至，那可能是因為上帝體諒我的軟弱還經不起太大的試煉，所以把我保護著，保守我的信心，那我有什麼好自誇的呢？而在面對自認為通不過的試煉上，經上安慰我們說：
你們所預見的試煉，無非是人所能受的。上帝是信實的，必不叫你們受試探過於所能受的。在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。（13）
這句話常能安慰我，但尤其在自己面對一些自認為通不過的困難時，也常暗自猜想：會不會上帝有其他的安排……。我當起了伊甸園裡質疑上帝的蛇了。唉~哀~真是牆撞的信心。願上帝憐憫保守我們的信心渴慕主的真理勝過於物質的的需要，阿們。
2008年7月16日 星期三
哥前9<分享與討論>
＜哥林多前書＞越看越有一種抵抗繼續看下去的能量醞釀著，我開始逃避面對聖經作反省。……我的敗壞就像是放在地下室，光鮮亮麗的客廳看不到，一陣陣的霉味卻從地下室傳來，待久一點就聞不到了雖然地下室的霉味一直都在。然而，越親近基督的馨香，之後，就越覺得那霉味噁心且味道更重了，每次親近基督的馨香之後，就越覺得那霉味又更重了。我越來越害怕聞到那霉味，也矛盾地害怕親近基督的馨香了，因為我會慌恐遠離之後，面對那越來越臭的霉味，甚至又沉浸其中而不自覺了。其實，那霉味是一直都在的，也沒有越來越臭，是一直都很臭，只是我習慣了。……想到這裡心裡就一把火，真想一把火燒掉自己----敗壞的地下室及做門面的客廳，真想換個房子，就住在基督裡。
1
兩年半前第一次讀<哥前9>記在聖經頁上的一句話，我現在反問自己仍是啞口無言：「何為你身為基督徒的印證？」……我們稱羨亞伯拉罕的信心、使徒們的犧牲奉獻、提摩太以身殉道的勇氣……，然而，這些經歷若臨在我們身上，我們會怎麼做？我們敢怎麼做呢？……我們身上有什麼是身為一個基督徒的印證呢？
「基督是我家之主」的牌子掛在家裡，就真的以謙卑僕人的姿態尊基督為我的主、順從基督的教導？買了好幾本聖經卻沒有一本好好地看完，這是我身為基督徒的印證嗎？作禮拜天教堂裡的基督徒、作禮拜四查經班的基督徒、作謝飯……，這是我身為基督徒的印證嗎？那，基督徒的印證是什麼？經過洗禮的儀式就是基督徒的印證了嗎？
……我自稱身為一個基督徒的印證是什麼？「上帝是鑒察人心的上帝」這句話，越來越讓我覺得毛骨悚然，也越安慰我了。
我不是自由的麼（1），我不是使徒麼，我不是……麼，……。難道我們沒有沒有權柄……麼（4），難道我們沒有權柄……麼，……。然而我們沒有用過這權柄，倒凡事忍受，免得基督的福音被阻隔。（12）……我雖是自由的，無人轄管，然而我甘心作了眾人的僕人，為要多得人。（19）向猶太人，我就作猶太人，為要得猶太人（20），向……的人，還是作……的人，為要得……的人，……。無論如何，總要救些人。凡我所行的，都是為福音的緣故，為要與人同得這福音的好處。（23）
愛，放棄權利。
2008年7月12日 星期六
哥前8<分享與討論>
「你認識什麼？」與「上帝認不認識你？」哪一個重要？
你可能飽讀詩書，辯才無礙，有好幾個博士學位，是幾個領域的權威，備受推崇及愛戴，這與「上帝認不認識你？」哪一個重要？
你可能熟讀聖經及通曉教義，是牧師、傳道人、執事、長老……教宗或教皇，這與「上帝認不認識你？」哪一個重要？當然，這些身分不等於「上帝認識你」的印證，不等於天堂的門票或復活的號碼牌。那，上帝認識誰？
若有人愛上帝，這人乃是上帝所知道的。（3）
很多人都認識上帝，但不都愛上帝。很多人都通曉教義及聖經，但不都愛上帝。上帝創造世界，世界裡有上帝的意志表現，人的理性對世界的掌握形成知識，為何知識叫人自高自大呢？為何認識上帝卻又不愛上帝呢？他認識到的是什麼樣的上帝，是他學來的還是上帝給的認識呢？為何通曉教義及聖經卻又不愛上帝呢？他是基於什麼目的呢？……為什麼不愛上帝呢？或，我想這樣問：面對上帝，我們是存著什麼心呢？
憑著對教義多一點認識而賣弄，憑著多一點思想訓練或技巧在言談或爭辯上佔優勢而驕傲，我非常能體會
知識是叫人自高自大，唯有愛心能造就人。若有人以為自己知道什麼，按他所當知道的，他乃是不知道。（1-2）
按著相稱於信心的愛人的行為的稀落，我知道我乃是不知道的。且，我自以為知道的那些認識，反而使我驕傲而自以為是，甚至在爭辯中使人跌倒或誤解了基督的教導。
2008年7月10日 星期四
哥前7<分享與討論>
還記得第一次讀<哥前7>時，令我有點臉紅心跳，尤其文中常提到如：淫亂的事、情不自禁、引誘、禁止不住、慾火攻心……。但最深刻的印象則是：它(祂)直接指出人的情慾的敗壞及軟弱，一針見血毫無保留，就像是一個人的坦白，就像是鑒察人心。而這正是人們平常羞於啟齒及面對的，也常流於暗地亂搞，甚至是欺世盜名的道德表演。
老師說：那是Paul就(哥林多)當時的淫亂情境而提出的(提醒也是教導)。當時，我感嘆，生處在民間信仰及一貫道的環境，生活上卻時有很多熱心的人、也很多道德表演、同一個人佛堂內佛堂外兩個樣子的、花天酒地卻也花大把銀子燒香拜神明的、荒謬乖誕的習俗或規定、不明就裡的傳統要求的壓力、繁瑣的宗教禮儀……；一個充滿愛但愛裡有壓力，一個追求信仰但信仰裡充斥人性的氛圍。然而，他們都不會坦白自己的情慾並進一步悔改，只一昧地訴說一些高人的故事或事蹟及作文言文書籍解讀，和熱心於參加宗教活動，彷彿不參加會遭天譴或被人說話似地。……然而，聖經卻不留情面地直指我們情慾的敗壞及軟弱。
我想Paul指的是教會裡的弟兄姐妹吧，我開始不驚訝教會裡也充斥著道德表演及暗地裡有狗屁倒灶的事，因為這是人性，以前是這樣現在更是，也沒有地區上的隔閡。只是，我們敢不敢去面對，去坦白自己的情慾常有卑劣的聯想及慾求？我們不習慣說，也不會說，甚至「不怕你知道只怕你看到」。聖經卻要說出我們心裡的實際狀況，並提醒我們：上帝都知道。
我們姑且會同情、安慰及幫助別人，難道愛的上帝的愛會比我們的還少，會比我們還不會去顧念人的軟弱嗎？難道祂只會一味地審查、咎責然後定罪嗎？不，上帝不是嚴厲的法官，也不是不通人情的獨身主義者，祂是愛的上帝。祂設立並祝福婚姻是為我們不因情慾所苦並因而犯罪。看來，在上帝祝福的婚姻裡，有自由。只是，世人卻常以自由之名對婚姻作控訴行情慾之實，卻因肉體無法滿足情慾的無限而更不自由。
………….
婚姻裡的基督是什麼？
大家可以一起來讀 <婚姻中的基督——婚姻意義的神學反思>
http://www.ttcs.org.tw/~church/27.1/06.pdf
2008年7月8日 星期二
哥前6<分享與討論>
前半部在講基督徒社團弟兄姊妹間有爭論及不義時的教導，一開始我以為那是寫給教會組織的，而我雖然一直都非常期待一個可以適得其所的教會或團契但現在並不隸屬於任何，所以有一點……事不關己的心態，覺得與我的關係不大。
……
只是，團契關係不應侷限在教會或任何組織吧，幾個基督徒奉主之名聚會就是禮拜吧，只要是基督徒，之間應該就有團契關係吧，因為我們都連結於耶穌基督，不是這樣嗎？至少我都是這樣安慰依依不捨要離開的女朋友：「我們沒有分開，我們都連結於耶穌基督。」或許後面的經句也可以是回應：
凡事我都可行（all things are lawful for me），但不都有益處。凡事我都可行，但無論哪一件，我總不受它的轄制（under the power of any）。
基督徒凡事都是可行的（lawful），基督徒是不受轄制的（under the power of any），
這包含任何人事組織，包含教會——基督徒是自由的。只是，我捫心自問：我是
一個基督徒嗎？我的行為堪稱為是一個基督徒應有的行為嗎？我的行為能贏得
上帝的喜悅嗎？我有以基督的心為心，以耶穌基度的教導來反省自己，預備一顆
順從的心接受愛的上帝的任何安排，所以宣稱我是基督徒，愛的上帝所安排的一定「愛」的，所以我順從，所以我是自由的！我是真的這麼相信嗎？
如果我沒有，那此時我宣稱我是自由的，我凡事都可行，則是以上帝之名為自己
的放任、縱欲及懶惰作藉口。而且我忘了，我總是敗壞的，即使有時在上帝保守
的信心裡得到真自由，但我總是敗壞的，我不僅是走向死亡的存有，更是走向魔鬼的存有——是背離上帝的存有。即使別人不知道，我也不會口頭承認，但鑒察人心的上帝祂知道：我愛自己總是比愛上帝多一點。
況且，我的自由可以是在上帝的教導之外的嗎？可以是遠離上帝的嗎？我讀聖經要讀不讀地可以說我凡事都可行？我遠離團契、討厭團契裡的人可以說我總不受它的轄制而且我是剛強的可以以個人之驅抵抗魔鬼的引誘嗎？
想到這裡，不禁讓我想到因查經班而有的團契關係。感謝主體貼我們的軟弱保守我們的信心，不受魔鬼引誘而敗壞我們的團契關係。
……
什麼是自由？至少，自由似乎不是一蹴可及的，更不是我的選擇權而已，自由是一個需要奮鬥的目標。壓抑以自由之名走向魔鬼的放縱，而擁抱不自由地順從耶穌基督的教導走向上帝，與主聯合，與主成為一靈（哥前6：17），主在我裡面，我在主裡面，才是自由，才會理解自由。
只是，我無法憑著我的敗壞走向祂，因為我總是愛自己多一點，總是自然地受引誘而犯罪。
感謝主，祂卻用愛引導我。
2008年7月4日 星期五
哥前5<分享與討論>
我越來越看不懂了。
面對老師已查過的章節，自己也重複讀過了，如今再讀仍有許多疑惑之處。
為什麼呢？
我知道聖靈每次要我們領受的各不同，但我想質疑的是自己讀經的心態。
面對老師已查過的章節，自己也重複讀過了，如今再讀仍有許多疑惑之處。
為什麼呢？
我知道聖靈每次要我們領受的各不同，但我想質疑的是自己讀經的心態。
我常想早點看完一卷書信，也常一次一個多小時看三四章，也常往後翻看剩下幾章，在看到最後一章後會有一種「達到目標」的成就及如釋重負的感覺；聖經上畫了好幾條線和好幾種顏色，也寫一些註解及感想；也開始朗朗上口一些字句及可以粗略解釋一些概念了……。只是，除了畫過的線及不陌生的字句，每一次重讀一個章節，不只是仍有疑惑的經句更是對整篇少有深刻的感想。都仍有一種疏離感，我好像離這些經文很遠，這些經文都似乎不在我的生活裡出現，我的生活似乎與這些教導是兩回事的，只是它寫在書上而我去記誦——我沒有感動。
我沒有感動。
聖經，是上帝的話，是上帝救贖的特殊啟示，
而我是用什麼心態來讀上帝的話？
聖經，是上帝的話，是上帝救贖的特殊啟示，
而我是用什麼心態來讀上帝的話？
難怪我沒有感動，難怪我愛讀不讀的，難怪我愛聖經相關的勝過聖經本身。
我沒有渴慕上帝的真理，
我沒有很飢渴地去滿足，卻很自然地渴了就喝餓了就吃，
甚至花很多心力去滿足口腹之慾，
我沒有很愛慕地去追求，卻總是愛得到些什麼愛為自己作些什麼，
甚至積極地尋思贏得一些人的好感，
我沒有渴慕上帝的真理，
我沒有很飢渴地去滿足，卻很自然地渴了就喝餓了就吃，
甚至花很多心力去滿足口腹之慾，
我沒有很愛慕地去追求，卻總是愛得到些什麼愛為自己作些什麼，
甚至積極地尋思贏得一些人的好感，
而 聖經，是上帝的話，
我是真的這麼認為嗎？
我是真的這麼認為嗎？
2008年7月2日 星期三
哥前4<分享與討論>
什麼是論斷？什麼是批評？批評等於論斷？
……時候未到，甚麼都不要論斷，只等主來，他要照出暗中的隱情，
顯明人心的意念。（哥前4:4-5）
論斷，必須等主來，且有暗中的隱情。
論斷（一個人），直接的解釋是「對這個人的討論可以斷了，可以結束了」，
也就是說「他就是這樣的一個人了，沒任何可能性了」
——把一個人「說絕了」。
這就是「審判」吧，所以必須等時候到，等主來，暗中有隱情，
必須是全知的、鑒察人心的上帝才能識透比萬物都詭詐、壞到極處的人心。
（耶17：10）
所以「不能論斷」，是要提醒我們根本沒有作論斷的條件（能力），
妄作論斷更是自大，也是沒有憐憫——沒有保留對方悔改的可能。
批評，是以不把這個人說絕了，
只針對這個事件（下的這個人）作評述，
而保留這個人在其他事件上及其以後，是會有不同的可能性的，
這就不會是論斷。因為上帝容許他還有可能性——至少還有悔改的可能性。
而存著良善及為使他者美善的批評 及對違反公義的批評，
反而可刺激反省 使悔改可能，這是需要也是難得的。
2008年6月29日 星期日
20080629主日崇拜
1
馮：現在物價高，尤其面對能源的枯竭，石油的價格高居不下，更是影響著我們的生活……。
馮：現在物價高，尤其面對能源的枯竭，石油的價格高居不下，更是影響著我們的生活……。
面對上帝所容許的事，我們應該想想，上帝要告訴我們什麼？
馮：或許我們可以這樣想……
物價高，就讓它再高一點吧！買不起，就少買一點吧！
為什麼我們不去想：倒掉食物的營養就已足夠我們身體需求了呢？
衣服少買一點，等舊了破了再買呢？
或許我們可以這樣想……
.....................................................................................................................................
馮：或許我們可以這樣想……
物價高，就讓它再高一點吧！買不起，就少買一點吧！
為什麼我們不去想：倒掉食物的營養就已足夠我們身體需求了呢？
衣服少買一點，等舊了破了再買呢？
或許我們可以這樣想……
.....................................................................................................................................
2
婦女：你是什麼東西！我是可憐你，讓你有點成就感，你以為你是什麼東西！
……馮後來也生氣了，但還是放在心裡……，就這樣，在路口，馮被罵了十幾分鐘……。
在(一兩月)前……
有一婦女開始在馮牧養的教會出現，她是x大英文系畢業，中年，衣著整齊……。與馮交談中透露有金錢上的困難，馮塞了一兩千給她。就這樣，婦女偶爾會出現，也都要求資助。有時還會直接打電話給馮，要馮直接把錢送過去給她。
馮騎機車來到婦女的居所，的確家徒四壁。馮經過幾次交談深知婦女在精神上有點問題，就幫忙婦女辦健保卡：把戶口從台中遷到台北，再辦了健保未繳金額的分期。但最困難的是，馮花了好多心力才終於說服婦女去看精神科醫師。
馮陪婦女去看精神科醫師，看完出醫院，在路口……
婦女：你為什麼亂花我的錢？
馮：???
婦女繼續說：我都沒什麼錢了，你辦什麼健保、什麼分期，我拿什麼去繳？
馮：大姐，辦健保看病比較不花錢。（婦女還有工作能力，若醫師診斷有精神上
的問題，已喪失工作能力，也可以申請補助。馮是這樣想著但沒說。）
婦女：你是什麼東西！我是可憐你，故意讓你為我作一些事好讓你有點成就感，
你以為你是什麼東西！
(……馮想著這幾天來為這婦女做了這麼多事，又被莫明地在路口臭罵，後來也生氣了，但最後還是放在心裡……。就這樣，在路口，馮被罵了十幾分鐘……。)
馮接下來又去探望一位生病的教友，直到凌晨12點多才回到家。
回到家後，馮靜靜地想著婦女在路口臭罵他的話……
馮：對阿，我是什麼東西！
難道我為她做這些事很了不起嗎？
難道我做這些事沒有為了我自己嗎？
難道我以為我是在塑造一個傳道人的典範嗎？
我在禱告時會跟上帝說我是無知的、敗壞的……
為什麼現實上有人對我說「你是什麼東西！」時我要這麼生氣呢？
我的確不是一個東西！我為什要生氣？
在上帝面前，我的確什麼都不是阿！……
2008年6月28日 星期六
哥前3<分享與討論>
什麼是屬靈的?
什麼是屬肉體的？
如果你們聽過他的道，領了他的教，學了他的真理，就要脫去你們從前行為上的舊人。這舊人是因私慾的迷惑，漸漸變壞的。又要將你們的心志改換一新。並且穿上新人。這新人是照著上帝的形象造的，有真理的仁義，和聖潔。 (弗4:21-)
你們當順著聖靈而行，就不放縱肉體的情慾了。因為情慾和聖靈相爭，聖靈和情慾相爭。這兩個是彼此相敵，使你們不能作所願意作的。……情慾的事，都是顯而易見的。就如姦淫、……。聖靈所結的果子，就是仁愛、喜樂、和平、忍耐、恩慈、良善、信實、溫柔、節制……。凡屬基督耶穌的人，是已經把肉體，連肉體的邪情私慾，同釘在十字架上了。我們若是靠聖靈得生，就當靠聖靈行事。 （加5:16-）
屬靈的，即是按照上帝的旨意生活。
只是，屬肉體的我們如何過屬靈的生活？
感謝主。透過耶穌基督的受難，我們已經被救贖、潔淨、稱義，與上帝復合。
得以與上帝的絕對的聖潔相連，上帝的靈住在我們裡頭。
我們是基督重價買來的（哥前7:23），我們是上帝的殿，
消極上不可毀壞自己的，也不可以毀壞別人的；積極上更應活出屬靈的生活。
願上帝先赦免我們實踐上的軟弱 持續堅固我們的信心 教導我們過屬靈的生活，。
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