聖言反省 2012-10-30 第三天 Tuesday 星期二

书信

以弗所书5:21-33

5:21当存敬畏基督的心，彼此顺服。22你们作妻子的，当顺服自己的丈夫，如同顺服主。23因为丈夫是妻子的头，如同基督是教会的头，他又是教会全体的救主。24教会怎样顺服基督，妻子也要怎样凡事顺服丈夫。25你们作丈夫的，要爱你们的妻子，正如基督爱教会，为教会舍己。26要用水藉着道把教会洗净，成为圣洁，27可以献给自己，作个荣耀的教会，毫无玷污、皱纹等类的病，乃是圣洁没有瑕疵的。28丈夫也当照样爱妻子，如同爱自己的身子，爱妻子便是爱自己了。29从来没有人恨恶自己的身子，总是保养顾惜，正像基督待教会一样，30因我们是他身上的肢体（有古卷在此有“就是他的骨、他的肉”）。31为这个缘故，人要离开父母，与妻子连合，二人成为一体。32这是极大的奥秘，但我是指着基督和教会说的。33然而你们各人都当爱妻子，如同爱自己一样；妻子也当敬重她的丈夫。

诗篇

诗128：1-5

福音

路加福音13：18-21

18耶稣说：“　神的国好像什么？我拿什么来比较呢？19好像一粒芥菜种，有人拿去种在园子里，长大成树，天上的飞鸟宿在它的枝上。”20又说：“我拿什么来比　神的国呢？21好比面酵，有妇人拿来藏在三斗面里，直等全团都发起来。”

種子與大地、陽光、空氣結合成大樹，面酵與麵粉、水、空氣結合成麵團。種子和面酵失去了自己，成就了新的自己。夫妻亦如此，彼此完全付出自己的所有，失去了過去的人格，在新的（復活的）榮耀中獲得新的。若明白這個道理，就明白了基督與教會的道理。若明白了基督為教會犧牲，教會愛基督，也能與配偶和好，與萬物和好。

我們若認識真理，真理就必然帶給我們自由。他本身就是自由。

聖言反省 2012-10-29 第二天 Monday 星期一

以弗所书4：32-5：8

4:32要以恩慈相待，存怜悯的心，彼此饶恕，正如　神在基督里饶恕了你们一样。5:1所以你们该效法　神，好像蒙慈爱的儿女一样。2也要凭爱心行事，正如基督爱我们，为我们舍了自己，当作馨香的供物和祭物献与　神。3至于淫乱并一切污秽，或是贪婪，在你们中间连提都不可，方合圣徒的体统。4淫词、妄语和戏笑的话都不相宜，总要说感谢的话。5因为你们确实的知道，无论是淫乱的，是污秽的，是有贪心的，在基督和　神的国里都是无分的。有贪心的，就与拜偶像的一样。6不要被人虚浮的话欺哄，因这些事，　神的忿怒必临到那悖逆之子。7所以你们不要与他们同伙。8从前你们是暗昧的，但如今在主里面是光明的，行事为人就当像光明的子女。

诗篇1

路加福音 13:10-17

10安息日，耶稣在会堂里教训人。11有一个女人被鬼附着，病了十八年，腰弯得一点直不起来。12耶稣看见，便叫过她来，对她说：“女人，你脱离这病了！”13于是用两只手按着她，她立刻直起腰来，就归荣耀与　神。14管会堂的因为耶稣在安息日治病，就气忿忿地对众人说：“有六日应当作工。那六日之内可以来求医，在安息日却不可。”15主说：“假冒为善的人哪，难道你们各人在安息日不解开槽上的牛驴，牵去饮吗？16况且这女人本是亚伯拉罕的后裔，被撒但捆绑了这十八年，不当在安息日解开她的绑吗？”17耶稣说这话，他的敌人都惭愧了；众人因他所行一切荣耀的事，就都欢喜了。

上帝做事永不休。安息日意在人的安息，而非日子。若想尋求上帝賜給我們，而我們業已失去的安息，只能在基督裡。他用他的謙卑權能向我們顯示了安息日的呼召（希伯來書）。今日的福音和經文熱切地期盼我們脫離這病，就從言語開始，遠離一切污穢、貪婪、淫詞、妄言、謔語；原先我們自己就是惡人，坐在自己這個惡人的位置上，行走在自己的罪惡道路上，如今，卻要遠離這些，行事為人當像光明的子女。

基督門徒當經歷神

基督徒當求的，就是那真正的爱心在知识和各样见识上多而又多。knowledge and full insight：外在的知識和內在的洞察。
經歷神，是的。當代的基督門徒，要明白歷代的門徒說“經歷神”是什麼意思，才不至於蒙蔽在曾經鮮活的術語中。如果單指特殊的經歷，神蹟奇事，是不確切的。確切的說，三一的上帝一直保守著世界的運行，並不遠離人。從不遠離，那每個人就都能經歷，並不分基督徒還是外邦人。
只是，外邦人經歷神，不以為是經歷神。基督徒很多時候也是如此，只以為神蹟奇事才是經歷。這就狹隘了，也很危險。（有多少人追求這種經歷卻分不清敵人與朋友，而向自己做假見證啊）認識不清楚，被世俗的教育弄瞎了心眼，就得重新認識人生的結局、渴望（或恐懼）和道路。
那麼，人們就得在凡事上，看見它對於自己真正生命的意義。我想，這個就是內在的見識。聖徒當明白的，全都明白。屬於聖靈上帝的人，能參透萬事。說的都是這個。
有了生命的洞見，並不必然在生活的各個方面都沒有技術上的缺陷，比如農村的聖徒儘管有生命的洞見，但他可能不會開電梯。聖徒應當明白的（生命真理），他全明白；不明白的，他自會問。即使他不會開電梯，但他仍然是智慧人，因為他不會為自己有技術缺陷而非生命缺陷而感到羞恥，也不會因為羞恥而做假見證。
生命的洞見瞬間發生，瞬間生效，因基督之功，比如十字架上的強盜。如果我們沒有強盜的彼時彼地的“福氣”，還要苟活於人世，那生命的洞見和生活的智慧，就需要訓練。
訓練，就是我們平時說的靈修了。除了傳統的靈修工夫。我推薦讀些教會歷史和思想史，讓我們真切地感受我們加入的這個朝聖大軍，是如何應對自己的結局和渴望（恐懼），並走了什麼樣的道路。聖靈上帝如何保守他們行走，也必然會如此保守當今的追隨者。
實際上，我推薦的這個，也是傳統的靈修工夫。
——回信徒詢問

哈尔滨姑娘，梦2

小姑娘额头有点宽，让我总怀疑是不有点营养不良，有点狡猾。长得不大像她妈妈。等她跑开的时候，从侧面看见她的鼻子，从额头上划下来的那弧度和最后在鼻头的一勾，跟那年她的的妈妈一个样子。

我很尴尬，抱着她。我没这么抱过她妈妈。

这是第一天的梦，还是同一天一个梦的上半部分？我记不清楚了。

依稀听见他爸爸叫我名字。那时候几乎没人叫我名字，所以听起来很突兀。“孩子要喝就让他再喝点嘛。”这是他劝她妈让我再喝一瓶常说的话。

今天才知道，那座能看见松花江里采冰人的房子，已经卖了。

下半截梦里，我找到小女孩她妈妈当年宿舍里的大姐。好像爆发了，好像很平静，忘掉了。但在梦里的倾诉，让人吃惊（那就是爆发了）。一个人在无助的时候，他会依赖任何看起来可以依赖的。

这真是一个梦，永远是梦。

哈尔滨姑娘，梦1

当确知这个小脸脏兮兮的，从胡同上头跑下来的那个小姑娘，就是我几十年前不得不离开的那个姑娘的闺女时，我胃开始痉挛。很久以前，在一个漫天黄沙的街边小店里，碰到我离婚多年的妻子和早已生疏的孩子，胃也这么难受过一次。她并不理会我的亲近，在已经完全相融的胡同生活中跑上跑下，自得其乐。

这是过年以后的哈尔滨的一条胡同。在这里看不到甜蜜光鲜的现代生活。老百姓自己搭建的房子层层叠叠。不知道谁家的自来水没关好，或者是把洗衣机排的水直接排在胡同里了，一条不宽的水渍从胡同高处蜿蜒而下，流进来路两边的小水沟里。我的姑娘，我的孩子，怎么会流落到这里？这份意外的小布尔乔亚式的施舍，或许让她心里有点温暖，或者她本身就有这样子的丑小鸭式的快乐。像几十年前她的妈妈被扔进北京西站南去列车的人海里慢慢消失一样，她也被遗落在这个地方了，显然已经好多年了。我喉咙里发出奇怪的声音，我哭了。胡同里没有人了。我怪叫着，找那粗心的姑娘丢在这里的精灵。

突然就找到了。我把她抱起来，又怕她尴尬，就抬头看着前面不知道谁家的砌了水泥裙边的围墙，说，“孩子，让爸爸告诉你，我是你妈妈多年前……”我的眼泪下来了。——我他妈的不是她的爸爸，她的爸爸是把她的妈妈带到南方的那个小伙子。我是她的叔叔，大大，舅舅……。我多么顽强地想做他的爸爸啊。

心酸，就醒了。

容易忘記夢的年齡

BLEU TEE|天恕曰文 ‏@bleutee 在twitter上邀請大家說夢，很好玩。但已經到了容易忘記夢的年齡，一晚上的天馬行空恐懼戰警苟且偷春起床後，除了有點莫名其妙的心情，就什麼也記不得了。

印象中最常做的夢就是從高處摔下去。最遲應該是12歲前，在夢裡就能自主地認識到不要緊張，不會摔死的，並因此而掌握了飛行技巧。兩只拳頭緊攥著指向前方，就是起加速，起飛的標準動作；減速只需要把兩手側平舉就好了。俯衝、拉升這些動作也是能做出來的。多年以後，發現這跟游泳的動作有點相像。到後來，以至於夢裡看到高的土崖，橋，樹梢，就知道，這不可怕，這可以飛。只是，從這些地方開始飛行的時候，忐忑的心情從沒有被克服。在平地快跑兩步，然後往上往前一跳，這種自主的飛行是比較愜意的，但爬得那一剎那還是犯嘀咕，因為在夢的世界裡，我從來沒有掌握好起飛時可以拉升的速度。儘管從來沒有因為爬到空氣中卻沒有飛起來而摔個狗吃屎，但還是有疑慮：能不能飛起來？飛起來後，我常常掠過埋我爺爺的那片山坡，和山坡上從來不存在的一小片桃樹林——那是我家老屋後面的那片；有時候是翠綠的豌豆地。豌豆剛灌上漿的時候可以吃，折斷豆莢撕掉一層塑料樣的纖維膜後，也可以吃。有時候懸停在樹梢的時候，我總在考慮，如何能夠不嚇著他們。擔心的轟動性場面從來沒有出現過，但我還是很害臊，如果在村子裡閒聊的人發現那誰家的大小子竟然能飛樹那麼高。

老人說，夢見飛是在長個兒。我們能意會的成長，卻沒有不是貼著地面的。或許我們的成長，切身而非本真；或許，是老人說錯了。但展臂飛在桃樹林豌豆地上，讓人心醉，儘管孤獨，儘管掌握不好起飛的時機。慶父不死，魯難未已。或許有一天，我會從這兒拔地而起吶。

AK47与圣经研读

尽管如今广泛存在于华人和东南亚基督新教的查经式聚会并非基督教新教改革的正朔，然而却在这些区域里成为信仰精进之路的僭主。（他们所写的或翻译的思想史多忽略新教正统主义，即使提及也将其归入新教经院神哲学，而经院神哲学是政治不正确的。这就是狭隘的新教的粗糙思想背景。比粗糙更遗憾的是，这已经成为一个范式而没有人去论证。）
唯独圣经为信仰的最后裁决者，所以正确的信仰是建立在圣经上，所以应该深入研读圣经。新教的这个前提或可商榷，而从其结论和实际效果来看，无论如何不能说是正确的。
圣经是不是信仰的最后裁决者，在宗教改革后有很深入的讨论。就罗马公教会官方的解释和新教主要奠基人的著作相较来看，双方都不赞成把信仰建立在圣经文本上，加尔文《基督教要义》是为神学生开始学习圣经写的入门书，其中大量引用了教父著作，尤其是奥古斯丁的论述作为信仰的基础。而作为肉身世界的人的著作，究竟哪一部分应当成为信仰的基础。双方首先似乎有一个基督教世界公认的基础，比如幾個信經及其討論過程中最終被確立的信仰系統，然后天主教用历代教会训导的权威来保证这个引用的正确，而新教则更为直接，使用的是克里斯玛式宗教领袖信仰的系统性、自足性。雙方採用不同的方式，力圖使自己的信仰符合聖靈在基督升天後與教會同在的歷史中的一貫教導，也都為神秘主義（神與人直接的相遇）留下了空間。當然，羅馬公教強調的訓導權依然不可避免地仍是來自於歷史上那些克里斯瑪式的先知、使徒和教父，本質上與新教的取捨標準一致，但表現出來還是不大一樣 的。簡單說，歷史上那些虔誠認真的教父們不一定正確（聖靈與其生命同在），但現時代改教的先知們並不比他們更正確。如果從使徒信經“我信聖靈，我信聖而公之教會，我信聖徒相同”來說，羅馬公教的主張更為貼近使徒們的教訓。

這僅僅是理上的辯駁。一句話，新教也許發現了亙古以來隱而未現的秘密，但這超出歷代聖徒信仰體認的可能性有多大呢？

正確的信仰建立在聖經上，如果按照新教認為的權威來自於聖經的話。恐怕加爾文自己都不能認可他的繼承人這種推論。在《基督教要義》中他說，只有聖靈作證時，聖經才是信仰的權威；缺乏聖靈的見證，說聖經是權威沒有什麼實際意義。如果修正成正確的信仰是建立在聖靈（上帝）上，那無疑是雙方都無法辯駁的。但是，什麼是聖靈上帝？又如何能認識他？神是個靈，沒有辦法通過肉身世界的認識渠道認識他，只能通過他作工的印記（神的後背）來認識。那麼，聖靈上帝自五旬節與人常駐，做的功又是什麼呢？新教總不好意思說是加爾文或路德，甚或奧古斯丁的著作吧？按羅馬公教的解釋，聖靈的工作就是教會的存在，它通過教會聖徒的教導和生命呈現出來。作為一個新教徒，不得不承認這在聖經的一貫道理和文本記載上，是完全說得通的。啟示錄12:11說，弟兄勝過它（魔鬼），是因羔羊的血和自己所見證的道。羔羊的血自不待言：福音顯明出的救贖；而自己所見證的道，不能是聖經文本，也不是信經，只能是耶穌為之犧牲的人的生命。

正確的信仰是建立在聖靈對救贖的見證上，但這見證如果不是聖徒的生命，更不可能是聖經文本。

有人買了把AK47自衛，使自己的生命在安全上完滿起來。但孩子拿到大街上，只會隨著性子攢射路人。為了挽回這惡果，我們拆開武器，詳細講解擊發原理和製造工藝，結果只有一個：他們習得了更有效的殺人方式；通達一點的殺的更有效率，笨一點的孩子差一些而已，因為他們行事為人還不能與基督的福音相稱，看聖經有個什麼用！

2012-08-06，evernote。

網易：美國人為何反對禁槍

http://news.163.com/special/00012Q9L/guncontrol20100701.html

網易：美國人為何反對禁槍

为藏人我们的邻舍祷告 pray for our Tibetan neighbors

Give strong drink to one who is perishing,

and wine to those in bitter distress,

let Tibetan rest in the temporary shelter of the flesh world.

Where dogs see the fire of innocent Tibetan self-immolaters,

where dogs will lick up your blood,

for you folded your hands to your neighbor.

Jews, Muslims, Catholics and Protestants,

please lift our hearts as well as our hands to GOD in heaven

and pray for our Tibetan neighbors.

把浓酒给将亡的人喝，

把清酒给苦心的人喝，

让藏人在这肉身世界暂且安歇。

抱着手拒绝了邻舍的，

狗在何处观看无辜之人点燃自己的火，

也必在何处舔你的血。

——犹太教徒，穆斯林，基督徒们，

让我们举手举心向天上的神，

为藏人我们的邻舍祷告。

鐵馬出世

有朋友說，藏族先賢（蓮花生）曾預言，當鐵馬在高原上行走時，他們的佛法將傳給紅人。今天收拾幾個月沒騎的摩托車時，突然想起了這個。

推倒洗車房。

洗車。

擦。

推到樹下。

用腳前後划，活動下車的筋骨。

……

從家再出來，當轉速到4000多的時候，車往前竄，發動機的小舌音打得真好。風從耳邊過。我不想賣掉她了。

人造的東西，形成一種間架結構。這種結構冰冷、扁平，消化掉建立前的傳統人性的存在。然而當它最終成為世界（域）時，人性向這間架結構投射自己，繼續存在。人，從來不會返回從前。只有在這世界結構中，不斷獲得新生。工業革命宏偉精密的機械壓迫向巴黎的時候，雨果同樣能在其中行走自如，如同濠上之魚。

沒有人的生活是田園牧歌式的。田園牧歌也要處理牲畜的糞便。人無往而不在存在的間架結構之中，面對新的視域，to be or not to be，人將在其上獲得存在。這不但能救自己，還能救別人，如同雨果，和那為電影謙卑。

藏人，亦如此。準備化出一千種形體的一種吧。

ps：當鐵鳥在空中飛翔，鐵馬在地上奔馳，藏人將蟻散各處，佛法將傳向紅人的土地。across many montains, p14. @lotusseedsD; @dewage in twitter

《瑪尼·噶奔》：“歇息吧，我忠實的人民；放心吧，我可愛的雪域。總有一天我要回來，以一千個不同的形體，帶來幫助和安慰。”@dewage in twitter

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Technorati 标签: 藏,蓮花生,鐵馬,鐵鳥,間架結構

a composition of my son

Yesterday, I with my friend played basketball. We went to basketball clud. But we didn’t paly basketball, because they didn’t play basketball.

“We can played football,” I said.

“Yes. Let’s go!” Jing Jiaxue said.

Then we plyed football. I and Jing Jiaxue, Li Jiacheng is our team. Start! I carrying the ball go to their ball the door. We got the first goal. But they got a goal too. Then we have a corner kick. Jing Jiaxue got the ball and did a beautiful corner kick. Last, our team won. It’s 2 to 1. We very good. They very good too. Today is good day.

2012-04-08

Jack Pan

China name is Pan Zijia

沈祖尧：我默祷你们都能不负此生

http://www.21ccom.net/articles/zgyj/gongminhuati/2012/0322/56040.html

今天早上我翻阅了毕业礼的典礼程序。当我见到毕业生名册上你们的名字，我按手其上，低头为你们每一位祷告。

我祈求你们离校后，都能过着“不负此生”的生活。你们或会问，怎样才算是“不负此生”的生活呢？

俭朴地生活

首先，我希望你们能俭朴地生活。在过去的三至五年间，大家完成了大学各项课程，以真才实学和专业知识好好的装备了自己。我肯定大家都能学以致用，前程锦绣。但容我提醒各位一句：快乐与金钱和物质的丰盛并无必然关系。一个温馨的家、简单的衣着、健康的饮食，就是乐之所在。漫无止境的追求奢华，远不如俭朴生活那样能带给你幸福和快乐。

高尚的生活

其次，我希望你们能过高尚的生活。我们的社会有很多阴暗面：不公、剥削、诈骗等等。我吁请大家为了母校的声誉，务必要庄敬自强，公平待人，不可欺侮弱势的人，也不可以做损及他人或自己的事。高尚的生活是对一己的良知无悔，维护公义，事事均以道德为依归。这样高尚地过活，你们必有所得。

谦卑的生活

其三，我希望你们能过谦卑的生活。我们要有服务他人的谦卑心怀，时刻不忘为社会、国家以至全人类出力。一个谦卑的人并不固执己见，而是会虚怀若谷地聆听他人的言论。伟大的人物也不整天仰望山巅，他亦会蹲下来为他的弟兄濯足。

假如你拥有高尚的情操、过着俭朴的生活、并且存谦卑的心，那么你的生活必会非常充实。你会是个爱家庭、重朋友，而且关心自己健康的人。你不会着意于社会能给你什么，但会十分重视你能为社会出什么力。

我相信一所大学的价值，不能用毕业生的工资来判断。更不能以他们开的汽车、住的房子来作准，而是应以它的学生在毕业后对社会、对人类的影响为依归。所以，诸位毕业会成为我校的代表。做个令我们骄傲的“中大人”罢！

各位毕业同学，在我的心目中大家都是我的儿女。当我诵念你们的名字时，我默祷你们都能不负此生。

请慢下脚步，看看西藏

相信世上有上帝的，以及所有追求自由的弟兄姊妹们，

在我们所居住的这个星球最高的地方，西藏，自从2011年以来至今，20多名西藏人自焚明志，抗议他们这个群体所遭受的压迫和恐惧。二十余人中，有僧尼，有牧民，有四个孩子的母亲，也有人生画卷刚刚展开的男女青年。尽管对这个地区的宗教和民族政策，我们并不是没有自己的判断，但现在并非讨论这个问题的合宜时机，因为哔啵作响的火焰还在我们的弟兄姊妹的身上燃烧。他们和我们一样，有着血肉的身体，受了委屈也会流泪，遭了鞭打也会疼痛，追求自己此世存在价值的生命一旦失去，就不再与你我同行。无论我们怎么理解自我的意义，哪怕我们曾经为此彼此恶毒地诅咒过，但我们的灵魂天生却属于寻求。我们天生就是兄弟姊妹。

兄弟姊妹们，我们中间有人饿了，也许我们没有给他吃；渴了，也许我们没有给他喝；他们在生活的苦难和各种恐惧中挣扎的时候，也许我们也正在挣扎而无暇顾及。但当他们选择了这么悲壮的方式，孤独地承担起对生命之爱时，我们不能再在他们的苦难面前转身而去。离开他们，我们也就离弃了自己。我们无往而不是兄弟姊妹。

天主教、基督新教、东正教，以及所有以耶稣为基督的弟兄姊妹，信仰伊斯兰教的穆斯林们，请在你们的祈祷中，纪念那些在孤独的爱中的弟兄姊妹。所有有信仰的弟兄姊妹，请在你们的信仰生活中，纪念那些在冷漠中孤苦挣扎的弟兄姊妹。

拯救黑熊或地球的弟兄姊妹，关爱失学儿童或艾滋病患者的弟兄姊妹，建设政治文明或公民道德的弟兄姊妹，为韩寒鼓与呼的弟兄姊妹们，为方舟子穷追不舍等待捷报的缺乏爱智慧的基本训练的弟兄姊妹们，为一日三餐辛勤工作的弟兄姊妹们，为游戏通关和在失效的教育体系中而努力的弟兄姊妹们，请暂时放下手头的工作，如今我们的弟兄姊妹正在孤独和冷漠中，以自己为炬呼唤我们。让我们告诉我们自己的软弱、怯懦、短视、残暴，在自我修正的道路上，每一个人心中的西藏都有人管。我们不孤独，我们就是我们的办法。

可以直接或间接影响西藏政策的弟兄姊妹们，尽管在感情上我仍然不能原谅你们，但你们无疑也是我们的弟兄姊妹。请你们尊重那些想法和生活与我们不一样的人，认真地听一听他们的声音，就像我们每天在听的心里无限的欲望向我们的召唤。当你们痛恨藏人的顽固的时候，请你们知道，他们对自己生活的坚持，就如同我们对自己利益那永不止息的爱。或许这样，许多事情会呈现出更加丰富的解决办法来。当你们派遣年轻的士兵们执行命令的时候，要想一想，他们年轻的心灵，还不能理解打在他们父兄头上和身上的棍子，还不能理解从他们枪口射出的子弹。你们所追求的，并不需要如此多的鲜血和火焰来造就。请你们把权力稍微抬高一点，从他们的头顶掠过。当你们夜深人静或垂垂老去的时候，也许会为自己曾经听从自己和他人的良心而有一点安慰。

所有的人们，如果我们曾经相互敌视、诅咒、遗弃，请原谅我们，让我们彼此关注，聆听，就先从西藏开始。

了解自焚者信息的，请移步http://woeser.middle-way.net/

了解西藏流亡政府观点的，请移步http://xizang-zhiye.org/，http://tibet.net/

父親與母親

@雾满拦江：说个冯顺弟的故事。她是个懂得教育孩子的母亲，从不在别人面前批评儿子，以免伤到儿子的自尊心。但每天早晨，她都要对儿子晨训，儿子说错的话，做错的事儿，全都跟儿子讲清楚道理，告诉儿子错在哪里。不管家境多么窘迫，她也要为儿子买书，……后来她的儿子胡适，成为大思想家，一生得过35个博士头衔。

 

说个胡铁花的故事。胡铁花，善走，能穿草鞋背米走数十里，曾一人活捉了三名太平军，曾困于山中，循河水得出。后来他去台湾做县太爷，甲午战败，台湾割给了日本，黑旗将军刘永福想和他一块抗击日本，但他的身体撑不住了，在日本攻陷台中的四天前，死于厦门。你可能不知道他，但肯定知道他小儿子：胡适。

Technorati 标签: 胡适,父亲,母亲

這聲音太刺激

当世上所有人都把欲望当理想，把世故当成熟，把麻木当深沉， 把怯懦当稳健，把油滑当智慧，那只能说这个社会的底线已被击穿，所以你们没有资格说我的勇敢是莽撞，执着是偏激，求真是无知，激情是幼稚。当那些兜售社会 经验的流氓朝我的梦想投来轻蔑一笑的时候，我会毫不犹豫的还你一句，傻逼！

——青空流岚：任性到死

 

——這聲音太刺激，

把人們給嚇著了。崔健，《飛了》

Technorati 标签: 崔健,夢想

Shorten Diet and Fasting

This is an abstract of a blog of Msgr. Charles Pope, a priest of Archdiocese Washington. http://blog.adw.org/2012/02/the-key-to-true-fasting-2/

1. Required fasting is almost non-exist in the Catholic Church today (absolutely in Protestants, my note). A simple will power can pull off a fast, especially the mitigate one.

2. In the Gospel Matt 9:14-15, Jesus ask this question as a reply for the disciples, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.”

3. The wedding feast, Jesus’ time with the disciples, was a time of satiation.

4. So, if you want to have the capacity to fast spiritually and truly you have to experience the wedding feast of the Lamb of God. We were and are to encounter him and feast abundantly on his Word, his Body and Blood in:

a) Prayer

b) Scripture

c) Liturgy

d) And wherever and whenever our life is blooming. (my note)

It is not the end. More information was documented in

http://blog.adw.org/2012/02/the-key-to-true-fasting-2/.

Original of the Lent

It is the first Lent season of my service career for our congregations. The following is quoted from Catholic Encyclopedia. May their work blessed. http://www.newadvent.org/cathen/09152a.htm

Origin of the custom

Some of the Fathers as early as the fifth century supported the view that this forty days' fast was of Apostolic institution. For example, St. Leo (d. 461) exhorts his hearers to abstain that they may "fulfill with their fasts the Apostolic institution of the forty days" — ut apostolica institutio quadraginta dierum jejuniis impleatur (P.L., LIV, 633), and the historian Socrates (d. 433) and St. Jerome (d. 420) use similar language (P.G., LXVII, 633; P.L., XXII, 475).

[早期教父在3世紀的時候，曾經提到過四十天禁食是使徒的習俗，如利奧，教會史學家蘇格拉底，聖師耶柔米。但這看法卻遭到現代學者幾乎一致的拒絕，因為還有許多3世紀不同的復活節前禁食活動記載。]

But the best modern scholars are almost unanimous in rejecting this view, for in the existing remains of the first three centuries we find both considerable diversity of practice regarding the fast before Easter and also a gradual process of development in the matter of its duration. The passage of primary importance is one quoted by Eusebius (Church History V.24) from a letter of St. Irenaeus to Pope Victor in connection with the Easter controversy. There Irenaeus says that there is not only a controversy about the time of keeping Easter but also regarding the preliminary fast. "For", he continues, "some think they ought to fast for one day, others for two days, and others even for several, while others reckon forty hours both of day and night to their fast". He also urges that this variety of usage is of ancient date, which implies that there could have been no Apostolic tradition on the subject. Rufinus, who translated Eusebius into Latin towards the close of the fourth century, seems so to have punctuated this passage as to make Irenaeus say that some people fasted for forty days. Formerly some difference of opinion existed as to the proper reading, but modern criticism (e.g., in the edition of Schwartz commissioned by the Berlin Academy) pronounces strongly in favor of the text translated above. We may then fairly conclude that Irenaeus about the year 190 knew nothing of any Easterfast of forty days.

The same inference must be drawn from the language of Tertullian only a few years later. When writing as a Montanist, he contrasts the very slender term of fasting observed by the Catholics (i.e., "the days on which the bridegroom was taken away", probably meaning the Friday and Saturday of Holy Week) with the longer but still restricted period of a fortnight which was kept by the Montanists. No doubt he was referring to fasting of a very strict kind (xerophagiæ — dry fasts), but there is no indication in his works, though he wrote an entire treatise "De Jejunio", and often touches upon the subject elsewhere, that he was acquainted with any period of forty days consecrated to more or less continuous fasting (see Tertullian, On Fasting 2 and 14; cf.On Prayer 18; etc.).

And there is the same silence observable in all the pre-Nicene Fathers, though many had occasion to mention such an Apostolicinstitution if it had existed. We may note for example that there is no mention of Lent in St. Dionysius of Alexandria (ed. Feltoe, 94 sqq.) or in the "Didascalia", which Funk attributes to about the yearkú yet both speak diffusely of the paschal fast.

Further, there seems much to suggest that the Church in the Apostolic Age designed to commemorate the Resurrection of Christ, not by an annual, but by a weekly celebration (see "The Month", April 1910, 337 sqq.). If this be so, the Sunday liturgyconstituted the weekly memorial of the Resurrection, and the Friday fast that of the Death of Christ. Such a theory offers a natural explanation of the wide divergence which we find existing in the latter part of the second century regarding both the proper time for keeping Easter, and also the manner of the paschal fast. Christians were at one regarding the weekly observance of the Sunday and the Friday, which was primitive, but the annual Easter festival was something superimposed by a process of natural development, and it was largely influenced by the conditions locally existing in the different Churches of the East andWest. Moreover, with the Easter festival there seems also to have established itself a preliminary fast, not as yet anywhere exceeding a week in duration, but very severe in character, which commemorated the Passion, or more generally, "the days on which the bridegroom was taken away".

Be this as it may, we find in the early years of the fourth century the first mention of the term tessarakoste. It occurs in the fifth canon of the Council of Nicea (A.D. 325), where there is only question of the proper time for celebrating a synod, and it is conceivable that it may refer not to a period but to a definite festival, e.g., the Feast of the Ascension, or the Purification, which Ætheria calls quadragesimæ de Epiphania. But we have to remember that the older word, pentekoste (Pentecost) from meaning the fiftieth day, had come to denote the whole of the period (which we should call Paschal Time) between Easter Sunday and Whit-Sunday (cf. Tertullian, On Idolatry 14, — "pentecosten implere non poterunt"). In any case it is certain from the "Festal Letters" of St. Athanasius that in 331 the saint enjoined upon his flock a period of forty days of fasting preliminary to, but not inclusive of, the stricter fast of Holy Week, and secondly that in 339 the same Father, after having traveled to Rome and over the greater part of Europe, wrote in the strongest terms to urge this observance upon the people of Alexandria as one that was universally practiced, "to the end that while all the world is fasting, we who are in Egypt should not become a laughing-stock as the only people who do not fast but take our pleasure in those days". Although Funk formerly maintained that a Lent of forty days was not known in the West before the time of St. Ambrose, this is evidence which cannot be set aside.

100 questions Jesus asked and you ought to answer

http://blog.adw.org/2012/02/100-questions-jesus-asked-and-you-ought-to-answer/

By: Msgr. Charles Pope

One of the bigger mistakes people make in reading Scripture is that they read it as a spectator. For them Scripture is a collection of stories and events that took place thousands of years ago. True enough, we are reading historical accounts.

But, truth be told these ancient stories are our stories. We are in the narrative. You are Abraham, Sarah, Moses, Deborah, Jeremiah, Ruth, Peter, Paul, Magdalene, Mother Mary, and, if you are prepared to accept it, you are also Jesus. As the narrative we read unfolds, we are in the story. We cannot simply watch what others say or do or answer. For what Peter and Magdalene and others did, we do. Peter denied and ran. So do we. Magdalene loved and never gave up, should should we. Magdalene had a sinful past and a promising future, so do we. Peter was passionate and had a temper so do we. But Peter also loved the Lord and ultimately gave his life for the Lord. So can we. Jesus suffered and died but rose again and ascended to glory. So have we and so will we.

The scriptures are our own story. We are in it. To read scripture as a mere spectator looking on is to miss the keynote. Scripture is our story.

In the light of this keynote there emerges another very important and powerful key to unlocking the text. The key is simply this: Answer the Question! Among the many things Jesus did, he asked a lot of questions! And whenever you read the Gospels and Jesus asks a question, answer it! Do not wait to see what Peter or Magdalene, or the Pharisees or the crowd say for an answer. You answer the question, in your own words. This brings Scripture powerfully alive.

So twenty years ago Bishop John Marshall, Bishop of Burlington VT., and later Springfield Mass compiled a book: But Who Do You Say That I Am? In the book he collected and listed all the questions Jesus asked in the Gospels. And he encourages us to answer the question. Bishop Marshall, in listing the question, gives extra verses for context and adds brief commentaries. However, I would like to list just the raw questions.

I will give the verse reference so you can look it up. But, unless you really think it necessary, avoid looking it up at first. Just let the question meet you where you are right now. The question may mean something for you that is very different that its original context. But that is OK. Just pick a question, read it, consider it and answer it, by talking to the Lord.

Read the list slowly, perhaps over days or weeks, often taking just one question at a time. I have attached a PDF version of the List here: 100 Questions that Jesus asked and YOU must answer. Again, ponder each question. Answer each question prayerfully and reflectively. This is not the complete list of questions but it is surely food for thought. Now, answer the questions:

100 Questions that Jesus asked and YOU must answer:

And if you greet your brethren only, what is unusual about that? Do not the unbelievers do the same? (Matt 5:47)
Can any of you by worrying add a single moment to your lifespan? Matt 6:27
Why are you anxious about clothes? Matt 6:28
Why do you notice the splinter in your brother’s eye yet fail to perceive the wooden beam in your own eye? (Matt 7:2)
Do people pick grapes from thornbushes or figs from thistles? (Matt 7:16)
Why are you terrified? (Matt 8:26)
Why do you harbor evil thoughts? (Matt 9:4)
Can the wedding guests mourn so long as the Bridegroom is with them? (Matt 9:15)
Do you believe I can do this? (Matt 9:28)
What did you go out to the desert to see? (Matt 11:8)
To what shall I compare this generation? (Matt 11:6)
Which of you who has a sheep that falls into a pit on the Sabbath will not take hold of it and lift it out? (Matt 12:11)
How can anyone enter a strong man’s house and take hold of his possessions unless he first ties up the strong man? (Matt 12:29)
You brood of vipers! How can you say god things when you are evil? (Matt 12:34)
Who is my mother? Who are my brothers? (Matt 12:48)
Why did you doubt? (Matt 14:31)
And why do you break the commandments of God for the sake of your tradition? (Matt 15:3)
How many loaves do you have? (Matt 15:34)
Do you not yet understand? (Matt 16:8)
Who do people say the Son of Man is? (Matt 16:13)
But who do you say that I am? (Matt 16:15)
What profit would there be for one to gain the whole world and forfeit his life and what can one give in exchange for his life? (Matt 16:26)
O faithless and perverse generation how long must I endure you? (Matt 17:17)
Why do you ask me about what is good? (Matt 19:16)
Can you drink the cup that I am going to drink? (Matt 20:22)
What do you want me to do for you? (Matt 20:32)
Did you never read the scriptures? (Matt 21:42)
Why are you testing me? (Matt 22:18)
Blind fools, which is greater, the gold or the temple that makes the gold sacred….the gift of the altar that makes the gift sacred? (Matt 23:17-19)
How are you to avoid being sentenced to hell? (Matt 23:33)
Why do you make trouble for the woman? (Matt 26:10)
Could you not watch for me one brief hour? (Matt 26:40)
Do you think I cannot call upon my Father and he will not provide me at this moment with more than 12 legions of angels? (Matt 26:53)
Have you come out as against a robber with swords and clubs to seize me? (Matt 26:53)
My God, My God, Why have you forsaken me? (Matt 27:46)
Why are you thinking such things in your heart? (Mark 2:8)
Is a lamp brought to be put under a basket or under a bed rather than on a lamp stand? (Mark 4:21)
Who has touched my clothes? (Mark 5:30)
Why this commotion and weeping? (Mark 5:39)
Are even you likewise without understanding? (Mark 7:18)
Why does this generation seek a sign? (Mark 8:12)
Do you not yet understand or comprehend? Are your hearts hardened? Do you have eyes and still not see? Ears and not hear? (Mark 8:17-18)
How many wicker baskets full of leftover fragments did you pick up? (Mark 8:19)
[To the Blind man] Do you see anything? (Mark 8:23)
What were arguing about on the way? (Mark 9:33)
Salt is good, but what if salt becomes flat? (Mark 9:50)
What did Moses command you? (Mark 10:3)
Do you see these great buildings? They will all be thrown down. (Mark 13:2)
Simon, are you asleep? (Mark 14:37)
Why were you looking for me? (Luke 2:49)
What are you thinking in your hearts? (Luke 5:22)
Why do you call me ‘Lord, Lord’ and not do what I command? (Luke 6:46)
Where is your faith (Luke 8:25)
What is your name? (Luke 8:30)
Who touched me? (Luke 8:45)
Will you be exalted to heaven? (Luke 10:15)
What is written in the law? How do you read it? (Luke 10:26)
Which of these three in your opinion was neighbor to the robber’s victim? (Luke 10:36)
Did not the maker of the outside also make the inside? (Luke 11:40)
Friend, who appointed me as your judge and arbiter? (Luke 12:14)
If even the smallest things are beyond your control, why are you anxious about the rest? (Luke 12:26)
Why do you not judge for yourself what is right? (Luke 12:57)
What king, marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king marching upon him with twenty thousand troops? (Luke 14:31)
If therefore you are not trustworthy with worldly wealth, who will trust you with true wealth? (Luke 16:11)
Has none but this foreigner returned to give thanks to God? (Luke 17:18)
Will not God then secure the rights of his chosen ones who call out to him day and night? (Luke 18:7)
But when the Son of Man comes, will he find any faith on earth? (Luke 18:8)
For who is greater, the one seated a table or the one who serves? (Luke 22:27)
Why are you sleeping? (Luke 22:46)
For if these things are done when the wood is green, what will happen when it is dry? (Luke 23:31)
What are you discussing as you walk along? (Luke 24:17)
Was it not necessary that the Messiah should suffer these things and then enter his glory? (Luke 24:26)
Have you anything here to eat? (Luke 24:41)
What are you looking for? (John 1:38)
How does this concern of your affect me? (John 2:4)
You are a teacher in Israel and you do not understand this? (John 3: 10)
If I tell you about earthly things and you will not believe, how will you believe when I tell you of heavenly things? (John 3: 12)
Do you want to be well? (John 5:6)
How is it that you seek praise from one another and not seek the praise that comes from God? (John 5:44)
If you do not believe Moses’ writings how will you believe me? (John 5:47)
Where can we buy enough food for them to eat? (John 6:5)
Does this (teaching of the Eucharist) shock you? (John 6:61)
Do you also want to leave me? (John 6:67)
Why are you trying to kill me? (John 7:19)
Woman where are they, has no one condemned you? (John 8:10)
Why do you not understand what I am saying? (John 8:43)
Can any of you charge me with sin? (John 8:46)
If I am telling you the truth, why do you not believe me? (John 8:46)
Are there not twelve hours in a day? (John 11:9)
Do you believe this? (John 11:26)
Do you realize what I have done for you? (John 13:12)
Have I been with you for so long and still you do not know me? (John 14:9)
Whom are you looking for? (John 18:4)
Shall I not drink the cup the Father gave me? (John 18:11)
If I have spoken rightly, why did you strike me? (John 18:23)
Do you say [what you say about me] on your own or have others been telling you about me? (John 18:34)
Have you come to believe because you have seen me? (John 20:29)
Do you love me? (John 21:16)
What if I want John to remain until I come? (John 21:22)
What concern is it of yours? (John 21:22)

After all this you might have a few questions for God:

中國特色characteristics of China

@作业本：何为中国特色？答：保护性拆除、休假式治疗、临时性强奸、轻度型追尾、和谐式维稳、幻想型自由、试探性自杀、合约式宰客、政策性调控、倒退性改革、疯狗式贪污、挽救性枪毙、正确性错误、保护性销毁、礼节性受贿、政策性提价、钓鱼式执法、确认性选举、临时性员工…普遍性无耻，习惯性装逼。

Mother Teresa’s Humility List

Mother Teresa’s Humility List

1. Speak as little as possible about yourself.
2. Keep busy with your own affairs and not those of others.
3. Avoid curiosity.
4. Do not interfere in the affairs of others.
5. Accept small irritations with good humor.
6. Do not dwell on the faults of others.
7. Accept censures even if unmerited.
8. Give in to the will of others.
9. Accept insults and injuries.
10. Accept contempt, being forgotten and disregarded.
11. Be courteous and delicate even when provoked by someone.
12. Do not seek to be admired and loved.
13. Do not protect yourself behind your own dignity.
14. Give in, in discussions, even when you are right.
15. Choose always the more difficult task.

http://truthandcharity.net/the-humble-pie-challenge/

教會的自潔機制

和一位牧師走進會議室的時候，裡頭已經有三個人了。其中一個以前見過面，那時候他與他們修院的修生一起組團來我們學校打球。後來聽說他去香港加入了耶穌會。難道他回來了？他旁邊是一位年齡大一點的神父，他們緊挨著坐在窗戶下面的椅子上。那一排得有十多來把做工拙劣十分厚實的高背椅子，像我們隨處可見的任何行政機關的東西一樣，雖然極盡修飾之能事，但難以掩飾短淺的見識和湊合著過的自卑。這些椅子如同這個龐大的利益集團所有的附庸者一樣，垂首恭候，隨時準備服侍那些被皇恩波及但只能圍繞在會議桌外圍的另一個階層的附庸。會議室另外一位是個老者。坐在會議桌前，擰著身子跟兩位神父談話。

我盯著這為舊時看了可能不到一秒鐘，伸手快步走過去。他也站起來了。很顯然，他跟我一樣，也忘掉了對方的名字。寒暄了幾句，我和我的同伴就坐下來了。我來的時候，帶了本楊勇先生校箋的《世說新語》，有一搭沒一搭地跟同行的牧師聊天，偶爾也能聽見先到的三位羅馬公教會的追隨者在說些梵蒂岡什麼的話。很明顯，他們談起本篤十六教宗，刻意地，也許是習慣性地保持著讓我不安的中立態度，至少從他們談話時後的情緒上是這樣的。

我們坐的位置和他們隔了好幾張椅子。弟兄二人吵架以至於勢不兩立。時日長了，當初為之相互燒殺的原因已經不大能激起同樣強烈的情緒了，甚至還有點不絕如縷的惺惺相惜。但要說到一起過日子就會發現，分開的日子太久，那一點祖宗留下的血緣，還不足以染紅尼羅河。

我們是來參加區政府，也許是區委，他們兩家即使你有智慧能夠分清楚，也會因為多此一舉而有點害臊，我們是來參加他們民族宗教部門的一次會議，至少通知是這麼說的。到了預定時間，我們的人已經來齊了，除了一位參加交通法規考試的。我們對面的弟兄突然一下子多了起來。他們是一起開車來的，跟兩個領導好像是一起進來的。我記得不大清楚。一個更大的領導端著茶杯，坐在遼闊的會議桌的北頭，大聲地招呼我們往前坐，就是坐在會議桌前的正座上。對面的弟兄們坐下後，大聲地談我們所在的這個碩大無朋的城市的交通狀況。有一個神父身材十分，怎麼說呢，說臃腫，似乎有點貶斥的意思，這是我不願意有的；說健碩，似乎多了一點肌肉發達孔武有力的意思，這不符合實際情況。我也認識他，跟認識那位早來的神父的機會一樣。不過這位大個子當是是場上中鋒，那位早來的神父是場下拉拉隊員。很誠實地說，我與我當時的中鋒位置很不相稱，我在此前摸過籃球的時間可能不超過10小時，但也有了跟這個大個子神父相互衝撞的機會。這也是我的弟兄們交給我的唯一場上任務。他還是跟那時一樣，是身邊人話題的發起者和主導者，偶爾還兼職插科打諢。這位神父快人快語，聲音洪亮，擠兌著同行的另外一位小弟兄。還有一些奇怪的人。問了我們同行的人，才知道那是天主教堂管理委員會的，或者是愛國會的頭頭們。說句他們也許覺得不恭敬，但我認為很確切的話，前者像善於迎來送往的熱心人，後者在氣質上更接近坐在遙遠的會議桌北頭的人。後來的神父們被大個子帶動的，似乎有一點天不怕地不怕的壞小子味道。我們這邊有點過於安靜，像憋著壞的狗頭軍師。當然你要說我們像謙謙君子，我覺得也還算貼切。我們這撥人確實沒有對面弟兄如此棱角分明，成分複雜。

小的領導開始說話：介紹正在晃動著腦袋嘬著嘴吹杯子裡的茶葉末的大一點的領導，說明開會的來意。與我的直覺類似，他們要安排一次午飯，算是給轄區內基督教界頭頭們拜年。大領導隨後誇獎了我們去年一年很好，支持他的工作，意思是沒有給他添太多麻煩，表明了對來年的期望和對大家的祝賀後，他就忙別的事情去了——他就是這麼解釋他的離席的。

我們準備出發去午餐地點之前，每人都得到了新年禮物：一個電飯鍋。

到了飯店，全然不能看書了。我們坐在靠近房間窗戶的位置。像很多設備一樣，那個窗戶不能打開，所以叫他窗戶似乎有點對不起彼此；叫天井，位置也不對。坐在這裡，主要是要安慰自己，對面桌子中飄過來的支流煙可以被稀釋掉。

他也講到他的一些經歷，或者見聞。從不斷爆發出的笑聲看，他很有感染力。說道一個在他看來十分狂妄的傢伙自陳是天津來的，他說他當時回到，“天津怎麼了，天津來的怎麼了，我還以為你天堂來的！”這對習慣於溫文爾雅的做派又有點無知的驕傲的基督徒來說，實在是一個很到位的刺激。

用于主题检测的临时日志(3ccc1693-03ba-4764-8ebf-566639b46494 - 3bfe001a-32de-4114-a6b4-4005b770f6d7)

这是一个未删除的临时日志。请手动删除它。(ab877fc4-bc69-4fe3-be24-1e8d35ccbca7 - 3bfe001a-32de-4114-a6b4-4005b770f6d7)

怎麼死去

全部來自這兒。喜歡就點http://dongxi.net/b11BS。

喪心病狂

總有一件事情，讓我喪心病狂，比如翻牆來看我的blogger的原因。

google服務

當然是我比較推崇的。但時斷時續，確實造成困擾。我只好選擇寧肯等間歇性的騷擾過去，也不使用無良公司的服務。

希望能有一天不需要額外的操作，就能在這裡暢所欲言，記錄自己。