戰兢師主人 - Disciple of Jesus

2012年7月27日星期五

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

2012年7月18日星期三

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。

2012年5月7日星期一

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

Technorati 标签: 藏,蓮花生,鐵馬,鐵鳥,間架結構

2012年4月9日星期一

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

2012年3月23日星期五

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。

2012年3月8日星期四

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

2012年3月7日星期三

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

2012年2月24日星期五

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/.

2012年2月23日星期四

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 Easter fast 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.

2012年2月12日星期日

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。