聖灰日(Ash Wednesday)是預苦期(Lent)的第一天,以下的禱詞是引自《日用禱詞》:
主耶穌,我們感謝你,因為你到世上來,不是要受人的服事,乃是要服事人,並願意作上帝的羔羊,擔當世人的罪孽,為我們的罪作了挽回祭。求你保守我們,叫我們常常思念你的教訓,就是凡愛惜自己生命的要失喪生命;凡為你的緣故捨了生命的,必要保守生命到永生。求主使我們殷勤服事你,使我們願意在為你的名受逼迫和苦難的路上至死忠心,好叫我們將來同你進入永遠的榮耀,得著生命的冠冕。阿們。

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今天(02/03)是顯現期的最後一個主日,也是登山變像主日。甲年的經題經文通常是太17:1-9(福音題)+彼後1:16-21(書信題),不過我今天卻是略加調整,將書信題換成彼前1:3-9。在今天的信息中,我把焦點放在太17:5的「這是我的愛子,我所喜悅的,你們要他。」和太17:7的「耶穌進前來,摸他們,說:『起來,不要害怕!』」。
太17:5中的「聽」,很明顯地並不只是「聽見」,而是「聽從」。但是在太17:1-9中,門徒最緊接著聽到的卻是主耶穌所說的「起來,不要害怕!」,那麼所要聽從的就不只是吩咐、命令或差遣,同時也更是主耶穌基督所發出的慈聲安慰。如果往前看太16:21-23的話,當主耶穌第一次預告自己的受難與復活時,彼得企圖勸阻(也就是「不聽」),也就和太17:5的「聽」產生了對比。父上帝吩咐門徒們(也包括我們)「要聽他」,就不只是聽從上帝愛子的命令,同時也是聽從上帝愛子為門徒(也包括我們)所作的,也就是信而領受。

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二月是我今年上半年的講道月,因為四個主日我就有三次的講道,分別是02/03, 02/17, 02/24。
02/03是登山變像主日,也是顯現期的最後一個主日,我選用的經文包括了福音題經文(太17:1-8),而書信題的部分我則是改成彼前1:3-9。

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What is the relationship between meditation and the disputation, between the experience of faith and the knowledge of faith? Once we see the distinction between these two basic types of theology, the danger of a one-sided emphasis becomes evident. We can fall into error on both sides. It is just as wrong to absolutize mediation and make it independent of the disputation, as it is to absolutize the disputation and make it independent of meditation.

If meditation becomes independent, the result is mystical darkness, that inner darkness which we can only experience but never penetrate through reading and debating....On the other hand, when the disputation becomes independent, theology is also at risk. This can happen in a variety of ways. However, in each case, reference to the context (Sitz im Leben) is in danger of being lost. If that happens, scholarship becomes sterile, if not dead. We must therefore remember that all scholarly methods, including supposed "pure" logic, have their origin in particular forms of life and carry these with them, even if this origin is no longer recognized. If we remember that, we can avoid the danger of thinking that the use of scholarly methods is a purely formal matter and that the methods themselves are value-free. If scholarship understands itself properly, if it really "thinks", we would realize that it cannot exist in isolation but is connected with an experience of the world and the self, and indeed God.

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最近兩週接連開了兩次關於「學制與課程修訂」的會議,當然其中也有不少觀點與立場的衝突,不過總算是有個基本共識與輪廓了。
在這兩次的會議討論中,主要的討論癥結在於,究竟道學碩士(Master of Divinity)的基本學術能力應該規範到甚麼程度?當然這些都涉及許多層面,也不是那麼容易就可以釐清,尤其還需要考慮到學生來源背景等方面,就更加複雜了。

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帖前5:12:「弟兄們,我們勸你們敬重那在你們中間勞苦的人,就是在主裡面治理你們、勸戒你們的。
最近為著預備下學期的非同步遠距課程「帖撒羅尼迦前後書」,再次把帖撒羅尼迦前後書的講義重新回顧以及修訂。再次讀到帖前5:12,也有一些反省與思想。

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去年看的書不多,前半年和論文奮鬥,後半年為備課搏命,所以看的書都脫離不了工作。今年除了備課以外,希望能看點額外的書,即使是神學類的,也希望拓展一下視野。因此,希望每個月都能利用睡前至少讀個一百頁(中文),給自己的生活添加一些樂趣。
2008年元月的想看完的書是三大冊的「啟示錄註釋」(羅偉,中華福音神學院,2007)。之所以選擇這三大冊的「啟示錄註釋」當作目標,首先當然是為了表達對作者的敬意(雖然他應該不記得僅有一面之緣的我)。對於專注於著述,而不是把自己的學位論文拿來大炒冷飯的學者型作者而言,我想透過「閱讀」來加以致敬,大概是我唯一能作的。其次,聖經中的啟示文學一向是我所陌生,也難以提起興趣的。因此,也希望透過閱讀這套啟示錄註釋,能夠讓我多少激發起些許研讀啟示文學的動力吧!最後,對於註釋書一向將之定位為工具書的我,也期待自己真的能從頭到尾把一整個註釋書(這次是三本)給讀完。不只是將之當作工具,而是把她當作一個完整的作品,不僅研讀、運用,也是享用。

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Oh, love, how deep, how broad, how high,
Beyond all thought and fantasy,
That God, the son of God, should take

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F
ATHER, all-powerful and ever-living God,
we do well always and everywhere to give you thanks.

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接下來的主日(2008/01/13)是顯現期第一主日,同時也是主受洗主日(Sunday of the Baptism of the Lord),而這也是我今年第一次的講道服事。
我選用的經課經文是賽42:1-9和太3:13-17,暫訂的講題是「義僕與愛子」。

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