周六、2011年6月11日
有一群小孩，出生大约十个月，开始要学走路了。于是，他们的母亲就他们送到一家专门教人从走路到跑步，最后甚至天空飞翔的专业学院。他们就开始了那里的新生活……
起初，他们需要学走路，但是，走路本来对小孩来说就是较闷的，跟何况学走路呢？！但是，他们都希望能在一个小时内学会走路；其实，他们课程开始之前，已经在期望能在一个星期内学一些跑步的功夫。谁知道，第一天上课，他们的指导人士就说清楚了，“你们从走路到跑步，至少需要一个月的时间去学，因这是走路入门学。”
于是他们就开始了……
起初，他们都以为“走路”是很容易的——不就是将两只脚放在地上，站起来，直走，不就行了吗？谁知道，他们才发觉，原来走路还需要时间、每日的操练、学习等。他们每周还有一个比赛和练习。结果，他们都觉得很辛苦，就叫苦连天。
时间过得很快，一个月过了，他们也顺利完成了一个月的入门走路课程了，但是，他们就在此时发出一些怨言：
1. 其实，学太快了！
2. 太多了！
3. 应该也学怎么跑步，这样，学走路就比较容易了……
4. 完全不明白，必须自己回去学走路，才可以真正学走路！
等等等
结果，他们的母亲也很不开心，就跟这家专门走路学府要回部分的培训学费，她认为这家学府的专业人士不懂教小孩走路，也没有使用正确的方法，她认为如果她自己教的话，早就在一个小时内教完所有的走路功夫，也包括跑步。当然，小孩的怨言也是跟他们的母亲有关，因每日他们上完课，他们的母亲就对他们说：“你们根本不需要学走路的姿势、不需要明白需要穿鞋子等等啦……！”等等等，结果就导致这些小孩的不满，他们就说：“妈妈以前还不就是在一小时内教过其他孩子，还不是不需要操练，他们还不是都懂走路！”
结果，这些小孩上完了一个月的课，还是觉得一个小时就够了，但却认为一个月所学的，时间上那位培训的人士教得太快了（未免太没有逻辑了吧！）；他们认为一个小时就可以学完了，可是一个月所学的，他们却说太多了（未免太没有逻辑，也太没理由了吧！）；他们连走路还没学成之前，却说应该叫他们怎么跑步（未免太狂傲了吧！）；他们认为自己还必须回去用自己的脚学走路（当然啦，这么笨！教你学走路，最后你当然还需要自己走啦！不然要用培训员的脚吗？）。
但是，小孩就是小孩，他们就是幼稚，不成熟，不懂事，所以他们会发怨言、发牢骚等等。小孩你只需要哄一哄他们，给他们一些糖啊、一点玩具啊，那他们就很快忘了他们的不快了——最重要的是，千万别去花心思去跟他们理论或解释，没用的！小孩嘛，怎么懂呢？
结果，那家学府就不管这些小孩的母亲，小孩也慢慢的静下来了，而他们的母亲也发觉，无论怎样投诉，如果她自己没有理由、没有任何逻辑的凭据，那只是愚蠢！
取自《儿童教育图画故事选集》二千零十一卷
Saturday, April 9, 2011
Poor Leadership Leading to the Case of a Thief Crying Innocent (& being bullied)
Sunday, 10th April 2011, 11:47 hrs
The last month saw a couple of things taking place at work. The first but not the most important was that of a student taking books out of the library without registration; and this was done deliberately.
It was a rather interesting discovery. On that day I had a strange feeling that this particular student had taken a book out of the library without proper procedure. I searched for the book on the library's electronic catalogue and found it was available, but couldn't find it physically. The library staff helped me but they too couldn't find it. In the end, I decided to instruct the library staff to contact the particular student. In fact, I had no reason to believe she took it, but somehow I smiply had a strange feeling she took it.
After returning to my office I did wonder how she would feel, when there was no reason for us to ask her. At the same time there was this worry in me as to what I should do if she indeed had taken it. When the library staff came to me after about ten minutes, what shocked me was that the student not only took that book, but also three other books. The following day, we further discovered the same student had quietly returned four copies of journals by leaving them just next to the photocopier, without informing the library staff either. When the library staff contacted her to enquire if she was the one who left the journals, she simply replied, 'It's nothing to do with me!' And the strange thing was that after the library staff told me what happened, I was so sure the same student was the culprit. True enough roughly ten minutes after the library staff contacted her when she replied that it was nothing to do with her, she called back to confess she was the one who left them there.
On the day day when it was first discovered, the student had spoken first to a colleague who remarked to her that it was a small matter. Since the student had already spoken to a problematic colleague of mine, I had no choice but to raise the matter to my superior, who is the dean, and left it to him to resolve the matter. But when the student came to me after speaking to the colleague, her first response was one of no remorse as she said, 'In fact I'm not the only one. There're other students who do the same, and I've been telling them they shouldn't be doing this. Yet I'm doing this myself'. She further said she didn't like rules, to which I replied that even God had the ten commandments. To my mind, her response was quite unnecessary.
After this matter was raised to the dean, she became unhappy. First she wrote me an email to say that she was resigning from the part-time library reception post (a paid post we have invited students to apply to help with Saturday openings), citing the problem of this conflict. To which I replied that I wasn't the one to decide and advised her to write to the administration of the seminary. The dean subsequently stopped her library post, after consulting the president who insisted she had to stop immediately. The dean further arranged an appointment with her and, after speaking to her, strangely asked for another session with me despite my insistence that it was unnecessary.
We met and the dean asked her to repeat the whole event honestly. She did not seem pleased and, I suspect she thought I was the one who wanted her to come and explain again, so turned to the dean in a moderately angry look, 'Mr M, I'd like to know how many times I'll have to say this?' To which I replied, 'If you're sincere, even if we were to ask you to explain ten times, you would have done so willingly'. I was upset over two things: first, I had hoped she would simply tell us so we could resolve the matter on the basis that it was just an isolated case of unintentional mistake, but she didn't seize the opportunity but instead, and this is the second thing, she appeared defiant! It was the dean who repeated a couple of times that she confessed she held another copy of the journal which she returned when she was on duty the very last time the Saturday just prior to our meeting. And that was what I was waiting to hear her admit (and to think that just a few minutes before she was defiantly challenging us as to how many times she had to repeat her explanation, when in fact she still had things to hide!). She did not admit to another case of taking a reference book out of the library, which should not be so, only when I brought it to her attention. And it was only when I asked her how often she did this between taking the reference book out of the library (which was the fourth week of the trimester) and the time we spoke to her (which was the twelveth week) that she admitted she had taken books from the reference shelves, the red-dot shelves, journals, and the like. This is something I was deeply disappointed about.
The afternoon when we had met the student had lunch with the colleague and complained that we did not trust her. How on earth can she still expect us to trust her, when she had made herself untrustworthy?
I think the above incident was badly handled for two reasons. The first is the lack of leadership. The dean was wavering throughout. During our meeting with the student, the dean actually said these words, 'In fact, this whole matter didn't have to come to my level and could have been resolved at Mr P's level'. The dean is fully aware that my job is functional, not disciplinary. Yet, he has been behaving in a most unprofessional manner, not only this time but many other times before!
The second reason is the lack of professional ethics on the part of my colleague, who said it was a small matter to the student. How can this be a small matter? And yet it was this very colleague who later kept suggesting to me that the student should be punished, perhaps to get himself out of that troubled statement as I've made it known to the dean.
As all this was going on, the student in question happened to be doing a course under me. Although she submitted every assignment late, out of wanting to avoid being misunderstood I did not deduct a single point out of her grade. Unfortunately, she did not do a good piece of work at the end, as she confused the 'method' with the 'background'. This sort of problem, in any other seminary or university overseas, would have rendered a straight 'F'! Yet I didn't give that grade but instead still gave her a good pass! But now she's going around telling other students that I marked her down because of the library incident. This is a clear case of a thief crying innocent and claiming to be bullied!
The other most unfortunate thing is that the rumour is going around that I had wanted to 'get at her', while the other unprofessional colleague was trying to 'help her'. The truth of the matter is precisely the opposite.
I'm glad the Lord has given me a clear understanding of what my responsibilities are both as a lecturer and a library director, and a professional outlook that can stand up to scrutiny. I'm further grateful to the Lord that I have done what in my capacity I should do and am confident that in this matter, I'm above reproach.
One thing I might have unwisely done was the fact that I had told two students about this incident. One is a friend and the other has actually heard some of these 'half-truths', the latter I meant to explain so as to ensure she didn't get a false picture. But as I ponder over this, I ask myself what purpose my explanation to any other person outside of the issue actually serves. And why should I tell or explain to anyone, if I'm above reproach? This is a good lesson for me - to remain tight-lipped whatever happens, as long as my conscience is clear before the God who knows all things.
'Dear Lord,
Grant wisdom that is spiritual and divine, that honours and glorifies you. Teach me your ways, and guide me in your paths of righteousness. In Jesus' name. Amen'.
The last month saw a couple of things taking place at work. The first but not the most important was that of a student taking books out of the library without registration; and this was done deliberately.
It was a rather interesting discovery. On that day I had a strange feeling that this particular student had taken a book out of the library without proper procedure. I searched for the book on the library's electronic catalogue and found it was available, but couldn't find it physically. The library staff helped me but they too couldn't find it. In the end, I decided to instruct the library staff to contact the particular student. In fact, I had no reason to believe she took it, but somehow I smiply had a strange feeling she took it.
After returning to my office I did wonder how she would feel, when there was no reason for us to ask her. At the same time there was this worry in me as to what I should do if she indeed had taken it. When the library staff came to me after about ten minutes, what shocked me was that the student not only took that book, but also three other books. The following day, we further discovered the same student had quietly returned four copies of journals by leaving them just next to the photocopier, without informing the library staff either. When the library staff contacted her to enquire if she was the one who left the journals, she simply replied, 'It's nothing to do with me!' And the strange thing was that after the library staff told me what happened, I was so sure the same student was the culprit. True enough roughly ten minutes after the library staff contacted her when she replied that it was nothing to do with her, she called back to confess she was the one who left them there.
On the day day when it was first discovered, the student had spoken first to a colleague who remarked to her that it was a small matter. Since the student had already spoken to a problematic colleague of mine, I had no choice but to raise the matter to my superior, who is the dean, and left it to him to resolve the matter. But when the student came to me after speaking to the colleague, her first response was one of no remorse as she said, 'In fact I'm not the only one. There're other students who do the same, and I've been telling them they shouldn't be doing this. Yet I'm doing this myself'. She further said she didn't like rules, to which I replied that even God had the ten commandments. To my mind, her response was quite unnecessary.
After this matter was raised to the dean, she became unhappy. First she wrote me an email to say that she was resigning from the part-time library reception post (a paid post we have invited students to apply to help with Saturday openings), citing the problem of this conflict. To which I replied that I wasn't the one to decide and advised her to write to the administration of the seminary. The dean subsequently stopped her library post, after consulting the president who insisted she had to stop immediately. The dean further arranged an appointment with her and, after speaking to her, strangely asked for another session with me despite my insistence that it was unnecessary.
We met and the dean asked her to repeat the whole event honestly. She did not seem pleased and, I suspect she thought I was the one who wanted her to come and explain again, so turned to the dean in a moderately angry look, 'Mr M, I'd like to know how many times I'll have to say this?' To which I replied, 'If you're sincere, even if we were to ask you to explain ten times, you would have done so willingly'. I was upset over two things: first, I had hoped she would simply tell us so we could resolve the matter on the basis that it was just an isolated case of unintentional mistake, but she didn't seize the opportunity but instead, and this is the second thing, she appeared defiant! It was the dean who repeated a couple of times that she confessed she held another copy of the journal which she returned when she was on duty the very last time the Saturday just prior to our meeting. And that was what I was waiting to hear her admit (and to think that just a few minutes before she was defiantly challenging us as to how many times she had to repeat her explanation, when in fact she still had things to hide!). She did not admit to another case of taking a reference book out of the library, which should not be so, only when I brought it to her attention. And it was only when I asked her how often she did this between taking the reference book out of the library (which was the fourth week of the trimester) and the time we spoke to her (which was the twelveth week) that she admitted she had taken books from the reference shelves, the red-dot shelves, journals, and the like. This is something I was deeply disappointed about.
The afternoon when we had met the student had lunch with the colleague and complained that we did not trust her. How on earth can she still expect us to trust her, when she had made herself untrustworthy?
I think the above incident was badly handled for two reasons. The first is the lack of leadership. The dean was wavering throughout. During our meeting with the student, the dean actually said these words, 'In fact, this whole matter didn't have to come to my level and could have been resolved at Mr P's level'. The dean is fully aware that my job is functional, not disciplinary. Yet, he has been behaving in a most unprofessional manner, not only this time but many other times before!
The second reason is the lack of professional ethics on the part of my colleague, who said it was a small matter to the student. How can this be a small matter? And yet it was this very colleague who later kept suggesting to me that the student should be punished, perhaps to get himself out of that troubled statement as I've made it known to the dean.
As all this was going on, the student in question happened to be doing a course under me. Although she submitted every assignment late, out of wanting to avoid being misunderstood I did not deduct a single point out of her grade. Unfortunately, she did not do a good piece of work at the end, as she confused the 'method' with the 'background'. This sort of problem, in any other seminary or university overseas, would have rendered a straight 'F'! Yet I didn't give that grade but instead still gave her a good pass! But now she's going around telling other students that I marked her down because of the library incident. This is a clear case of a thief crying innocent and claiming to be bullied!
The other most unfortunate thing is that the rumour is going around that I had wanted to 'get at her', while the other unprofessional colleague was trying to 'help her'. The truth of the matter is precisely the opposite.
I'm glad the Lord has given me a clear understanding of what my responsibilities are both as a lecturer and a library director, and a professional outlook that can stand up to scrutiny. I'm further grateful to the Lord that I have done what in my capacity I should do and am confident that in this matter, I'm above reproach.
One thing I might have unwisely done was the fact that I had told two students about this incident. One is a friend and the other has actually heard some of these 'half-truths', the latter I meant to explain so as to ensure she didn't get a false picture. But as I ponder over this, I ask myself what purpose my explanation to any other person outside of the issue actually serves. And why should I tell or explain to anyone, if I'm above reproach? This is a good lesson for me - to remain tight-lipped whatever happens, as long as my conscience is clear before the God who knows all things.
'Dear Lord,
Grant wisdom that is spiritual and divine, that honours and glorifies you. Teach me your ways, and guide me in your paths of righteousness. In Jesus' name. Amen'.
The Tunnel and the Light
Friday, 23rd July 2010, 14:46 hrs...
Lying in the bed, I was trying to recall what was involved in executing an out-of-body experience...
It was about 16:00 hrs on a weekday. I was lifted up, slowly floating and leaving my bed, almost touching the ceiling...but soon came back to bed...then I soon saw a little spark, or a light of some sort, moving away from me but as if leading me in a speed that was far beyond words...
I felt I was squeezing through an extremely narrow and tiny tunnel, about the size of perhaps a few centimetres in diameter. The spark changed colours from time to time, going through the tiny and winding tunnel, I was involuntarily speeding behind it...some moments I thought I'd lost sight of it but only to realise that it was negotiating a bend, and I too went through the bend and once again the spark re-appeared... it went up, down and, at times right and left, the tunnel; and as it did its colour changed several times. I cannot tell what those colours were as I'm colour-blind...
Thus the spark was speeding ahead of me, leading me through the tunnel, while I speedily and involuntarily went after it for the next...well...about ten minutes...
Soon the spark left the tunnel and I too went out of the tunnel and the spark disappeared into a sea of thousands and thousands, or even millions, or I should say trillions, of little little sparks, much like the open space in the universe with all its stars filling the entire space... I looked and couldn't see myself except that I was floating in mid air... I was totally awake, but bodiless... I was absolutely conscious as I could still feel myself in the bed... then before I knew it, I was back...
I opened my eyes, feeling that it was but a ten-minute experience without knowing what to make of it... but the entire room was in total darkness. I felt rather puzzled. Wasn't it just about 4pm in the afternoon when I first closed my eyes? Wasn't it just about 10 minutes that I closed my eyes? I quickly turned to look at my watch. This was when I got a shock of my life: it was almost 7.30pm! 3 1/2 hours have passed since I closed my eyes and had the experience of going through that tunnel and the light... The feeling was just ten minutes, but the actual time was far longer...
I saw nothing, heard no voice, except the open universe...
I asked, and still do, "What has happened?"
Lying in the bed, I was trying to recall what was involved in executing an out-of-body experience...
It was about 16:00 hrs on a weekday. I was lifted up, slowly floating and leaving my bed, almost touching the ceiling...but soon came back to bed...then I soon saw a little spark, or a light of some sort, moving away from me but as if leading me in a speed that was far beyond words...
I felt I was squeezing through an extremely narrow and tiny tunnel, about the size of perhaps a few centimetres in diameter. The spark changed colours from time to time, going through the tiny and winding tunnel, I was involuntarily speeding behind it...some moments I thought I'd lost sight of it but only to realise that it was negotiating a bend, and I too went through the bend and once again the spark re-appeared... it went up, down and, at times right and left, the tunnel; and as it did its colour changed several times. I cannot tell what those colours were as I'm colour-blind...
Thus the spark was speeding ahead of me, leading me through the tunnel, while I speedily and involuntarily went after it for the next...well...about ten minutes...
Soon the spark left the tunnel and I too went out of the tunnel and the spark disappeared into a sea of thousands and thousands, or even millions, or I should say trillions, of little little sparks, much like the open space in the universe with all its stars filling the entire space... I looked and couldn't see myself except that I was floating in mid air... I was totally awake, but bodiless... I was absolutely conscious as I could still feel myself in the bed... then before I knew it, I was back...
I opened my eyes, feeling that it was but a ten-minute experience without knowing what to make of it... but the entire room was in total darkness. I felt rather puzzled. Wasn't it just about 4pm in the afternoon when I first closed my eyes? Wasn't it just about 10 minutes that I closed my eyes? I quickly turned to look at my watch. This was when I got a shock of my life: it was almost 7.30pm! 3 1/2 hours have passed since I closed my eyes and had the experience of going through that tunnel and the light... The feeling was just ten minutes, but the actual time was far longer...
I saw nothing, heard no voice, except the open universe...
I asked, and still do, "What has happened?"
Some Things Provide Life's Lessons
Monday, 26th July 2010, 22:40 hrs
In 2001, we completed the full renovation of our matrimonial flat at a whopping cost! However, in early 2002, we began to notice tiny little holes the size of a pin, usually coupled with something about 5 mm long with wings which, upon emerging from those hole, died soon after. It was after some study that we discovered these tiny little insects were uncommon in Singapore. They are called wood-borers. Their eggs were laid while the wood pieces were still trees. When they were cut down, very likely they missed the chemical treatment and were shipped to Singapore. Oh well...I just had to be one...
We had to call in the pest control and, after much scouting around, we settled for the recommendation of the pest control of our church, who charged us only S$100.00, compared to the recommendation of our original contractor, who quoted us a cost of S$1,200.00+.
One day, as I was alone examining the holes, when the treatment work had begun, I thought of the biblical account of the prophet Jeremiah who went and looked at the potter, in which he drew the lesson that God spoke to him the message that he was but the clay while God the potter. As I looked at those holes, it suddenly dawned on me that sins could be hidden somewhere in my life and slowly gnawing my life away...
Today, I meant to have the air-conditioning unit cleaned and the refrigerant refilled, only to be told there was leakage from the main pipe, which linked the indoor unit and the outdoor compressor, and which was covered behind the artificial compartment which is made of wood, on the upper side of two of the walls in the study. To repair the problem once and for all, the work would have to be thorough. It means having to call in the carpenter again to heck open and remove that part of the wall that now covers the main refrigerant pipe, thereafter, the air-condition workers would be called in to replace the entire unit, both indoor and outdoor, with completely new piping. Upon completing this, the carpenter would have to be recalled to replace the artificial wall with a new artificial wall.
All done? Nope! I'll then have to call in the painter who would treat the artificial wall and repaint it. And this is a huge task! The hecking and removing of the artificial wall in fact takes only 1 day, while the replacement of the air-conditioning unit takes another day. But the rest of the work will take up to ten days, at the very least!
Suddenly, the story of Jeremiah and the potter came to mind again...
Our lives, or perhaps I should personalise it by saying, my life is analogous to a split-type air-conditioning unit. I cannot function meaningfully as a human being unless deep within me there's a reservoir of strength that comes from the indwelling of God through his Holy Spirit. This is like the air-conditioning unit's refrigerant. Without it, the unit still looks beautiful and seems to work, but it simply does not serve its function - it's not cold at all! The air-conditioner therefore is as good as useless. The problem is that there's no refrigerant far away in the reservoir of the outdoor unit.
My life too may appear fine. But is there refrigerant in the depth of my soul? This particular source of my life - the Holy Spirit - not only gives meaning to my life, but also enables me to serve others, much like the air-conditioner's meaning and serving function. Like the work that has to be done, I too would need a thorough repair that gets to the bottom of the problem and resolves the issue of the source, the reservoir that's empty...
But how could someone who has been going to church, reading the Bible, etc. be void of the Spirit of God? I raised the same question. Then it dawned on me, as I was boiling some eggs and as the water was boiling and bubbling, that if the electricity is switched off (or the gas is turned off, depending on what type you use), the saucepan may be placed there on the hob for as long as I like, the water will never boil. Similarly, indeed, we may be resting on the "rock", the church of God, attending it and being involved in it, but that may well be all! If the God who gives life does not provide the Spirit to work in us, that is, if and once we're cut off from that source of God, we lose our purpose and meaning.
Interestingly, both the repair works to my air-conditioner and the boiling water both serve one important purpose - the removal of something unwanted or undesirable, negatively speaking; positively speaking, the fulfilment of something needed or desirable. In the case of the air-conditioner, it is to remove the problem of meaninglessness and refills the refrigerant so as to restore the original function for which the air-conditioner was intended. In the case of the boiling water, it is to remove any presence of bacteria and, at the same time, to bring to a safe condition for consumption the eggs that are boiled.
As an analogy, both impress upon me as examples of our lives' purpose, meaning, failure and their restoration. In fact, though the above two examples are simple things in life, they reflect a certain natural cycle of life and creation, and suggest that there's a cycle of life that must be maintained in order to sustain our personal meaning and purpose.
Yet, there're many things that come in the way of this cycle. Social ills, structural evil, personal sins, and such like. These are things to be addressed... and so I prayed to the Lord, "Lord, what do I do?" I started to state, mentally, certain things I'd resolve to fulfil. Then I realised it wasn't possible to do these things myself. They're things that have to do with the depth of life, to which only someone or something else above and transcendant can attend.
In the wee hours of the night, I remember the psalmist's words: "How can a young man keep his way pure? By keeping thy law in his heart". The psalmist further says, "I keep thy laws in my heart, that I may not sin against thee". As simple as that!
The creatures of thy hand thine awesome wonders tell;
With a simple word from thy gracious law the evil shall fell.
Sinners past and present before thy throne approach,
Though nothing good, yet thou removest all reproach!
Dear Lord and father of humanity, grant thy vision!
Visit thou thy children of dust, make us thy mission.
Forgive every wrong and past, fill us with thy love,
That we thy glory may proclaim, and wait for thee above.
In 2001, we completed the full renovation of our matrimonial flat at a whopping cost! However, in early 2002, we began to notice tiny little holes the size of a pin, usually coupled with something about 5 mm long with wings which, upon emerging from those hole, died soon after. It was after some study that we discovered these tiny little insects were uncommon in Singapore. They are called wood-borers. Their eggs were laid while the wood pieces were still trees. When they were cut down, very likely they missed the chemical treatment and were shipped to Singapore. Oh well...I just had to be one...
We had to call in the pest control and, after much scouting around, we settled for the recommendation of the pest control of our church, who charged us only S$100.00, compared to the recommendation of our original contractor, who quoted us a cost of S$1,200.00+.
One day, as I was alone examining the holes, when the treatment work had begun, I thought of the biblical account of the prophet Jeremiah who went and looked at the potter, in which he drew the lesson that God spoke to him the message that he was but the clay while God the potter. As I looked at those holes, it suddenly dawned on me that sins could be hidden somewhere in my life and slowly gnawing my life away...
Today, I meant to have the air-conditioning unit cleaned and the refrigerant refilled, only to be told there was leakage from the main pipe, which linked the indoor unit and the outdoor compressor, and which was covered behind the artificial compartment which is made of wood, on the upper side of two of the walls in the study. To repair the problem once and for all, the work would have to be thorough. It means having to call in the carpenter again to heck open and remove that part of the wall that now covers the main refrigerant pipe, thereafter, the air-condition workers would be called in to replace the entire unit, both indoor and outdoor, with completely new piping. Upon completing this, the carpenter would have to be recalled to replace the artificial wall with a new artificial wall.
All done? Nope! I'll then have to call in the painter who would treat the artificial wall and repaint it. And this is a huge task! The hecking and removing of the artificial wall in fact takes only 1 day, while the replacement of the air-conditioning unit takes another day. But the rest of the work will take up to ten days, at the very least!
Suddenly, the story of Jeremiah and the potter came to mind again...
Our lives, or perhaps I should personalise it by saying, my life is analogous to a split-type air-conditioning unit. I cannot function meaningfully as a human being unless deep within me there's a reservoir of strength that comes from the indwelling of God through his Holy Spirit. This is like the air-conditioning unit's refrigerant. Without it, the unit still looks beautiful and seems to work, but it simply does not serve its function - it's not cold at all! The air-conditioner therefore is as good as useless. The problem is that there's no refrigerant far away in the reservoir of the outdoor unit.
My life too may appear fine. But is there refrigerant in the depth of my soul? This particular source of my life - the Holy Spirit - not only gives meaning to my life, but also enables me to serve others, much like the air-conditioner's meaning and serving function. Like the work that has to be done, I too would need a thorough repair that gets to the bottom of the problem and resolves the issue of the source, the reservoir that's empty...
But how could someone who has been going to church, reading the Bible, etc. be void of the Spirit of God? I raised the same question. Then it dawned on me, as I was boiling some eggs and as the water was boiling and bubbling, that if the electricity is switched off (or the gas is turned off, depending on what type you use), the saucepan may be placed there on the hob for as long as I like, the water will never boil. Similarly, indeed, we may be resting on the "rock", the church of God, attending it and being involved in it, but that may well be all! If the God who gives life does not provide the Spirit to work in us, that is, if and once we're cut off from that source of God, we lose our purpose and meaning.
Interestingly, both the repair works to my air-conditioner and the boiling water both serve one important purpose - the removal of something unwanted or undesirable, negatively speaking; positively speaking, the fulfilment of something needed or desirable. In the case of the air-conditioner, it is to remove the problem of meaninglessness and refills the refrigerant so as to restore the original function for which the air-conditioner was intended. In the case of the boiling water, it is to remove any presence of bacteria and, at the same time, to bring to a safe condition for consumption the eggs that are boiled.
As an analogy, both impress upon me as examples of our lives' purpose, meaning, failure and their restoration. In fact, though the above two examples are simple things in life, they reflect a certain natural cycle of life and creation, and suggest that there's a cycle of life that must be maintained in order to sustain our personal meaning and purpose.
Yet, there're many things that come in the way of this cycle. Social ills, structural evil, personal sins, and such like. These are things to be addressed... and so I prayed to the Lord, "Lord, what do I do?" I started to state, mentally, certain things I'd resolve to fulfil. Then I realised it wasn't possible to do these things myself. They're things that have to do with the depth of life, to which only someone or something else above and transcendant can attend.
In the wee hours of the night, I remember the psalmist's words: "How can a young man keep his way pure? By keeping thy law in his heart". The psalmist further says, "I keep thy laws in my heart, that I may not sin against thee". As simple as that!
The creatures of thy hand thine awesome wonders tell;
With a simple word from thy gracious law the evil shall fell.
Sinners past and present before thy throne approach,
Though nothing good, yet thou removest all reproach!
Dear Lord and father of humanity, grant thy vision!
Visit thou thy children of dust, make us thy mission.
Forgive every wrong and past, fill us with thy love,
That we thy glory may proclaim, and wait for thee above.
Soon I'll Be Gone...
Friday, 6th August 2010, 22:59 hrs...
Soon I too would be gone...
to a place that I may not know
where only deeds of service and
works of grace would be my lot...
Soon I too would bid farewell...
and head towards a destiny
that is far better than I can imagine
and where a cup of blessing awaits...
Soon I would be welcome...
at a place where the poor, the sick,
the weak, the miserable ask for help
and I'd be free from all nonsense...
Soon life would be uncertain...
for I'd be with the scums of the earth
whom God cares and Jesus loves...
and where I too would learn love...
Soon is a time that's never clear...
unless and until I make it a reality
that begins in my heart and reach out
to those in need, right here and now...
Soon...
Soon I too would be gone...
to a place that I may not know
where only deeds of service and
works of grace would be my lot...
Soon I too would bid farewell...
and head towards a destiny
that is far better than I can imagine
and where a cup of blessing awaits...
Soon I would be welcome...
at a place where the poor, the sick,
the weak, the miserable ask for help
and I'd be free from all nonsense...
Soon life would be uncertain...
for I'd be with the scums of the earth
whom God cares and Jesus loves...
and where I too would learn love...
Soon is a time that's never clear...
unless and until I make it a reality
that begins in my heart and reach out
to those in need, right here and now...
Soon...
Friday, April 8, 2011
有上帝的話，幹嘛讀神學？
周四、2010年8月12日、21:12時
我們一群年輕人，在一間新加坡的鄉村教會聚會。當時，我們有一位很委身於上帝的主日學老師，她每主日都會帶領我們查經、解釋人生意義、教導我們禱告等等。在這位主日學老師底下，我們當中獻身當傳道的不少，總共至少有六位！但是，我們踏上這條路，至今我們沒有一位放棄，主要是我們清楚回答了其中一個重要問題：有上帝的話語（即聖經），幹嘛還要讀神學？
許多時候，這是個雞與蛋的問題。我們之所以如此提問，原本就是因為我們聽了教會教牧的教導，說聖經是上帝的話語。許多時候，我們的牧者因在神學院有一些負面的經歷，故他/們本身就更加對神學培訓質疑。或許，在學習的過程當中，我們的牧者也提過同樣的問題。不過，在牧會的過程中，我們的牧者也教導我們神學只是在某方面有幫助而已。其實，一位牧者之所以能夠如此的說，也就是因為他/她已經多少學習了反思和批判思考，只是他/她的思考缺乏完整性和平衡，因此自己的經歷和衝擊令他們擔心會友也會遭到類似的經歷。
但是，我們幹嘛要讀神學呢？如果聖經是神所默示的，那祂應該會賜我們理解祂的話語的能力。那我們幹嘛還要讀神學呢？
以上的問題帶有幾個假設：其一、上帝一定會賜我們理解祂的話語的能力。這個假設其實並不一定有聖經的根基；聖經中雖然提到上帝會賜聖靈指示我們，但那並不等於「一定通過我們自己獨立理解」！其二、神學是不好的。雖然如今沒有人會直接這麼說，但是那些說不需要讀神學的信徒一般上對攻讀神學是帶著一個負面的態度的，而那恰恰是因為他們認為神學只是知識上的累積，並非認識上帝的話語。如此思想的信徒犯了一個大毛病：有關攻讀神學的聖經教導和例子甚多，舊約、新約都有數不盡的嚴厲指示，要信徒對上帝的話語有更深的認識。而神學本身不只是認識上帝的話語，更是認識上帝過去的僕人如何使用、解釋、教導、應用、宣傳上帝的道！再者，神學也是認識上帝的聖靈在舊約、新約教會以及以後兩千年教會歷史中的運作，從而讓我們學習和認識上帝的道和祂運作的歷史。其三、「讀神學」並非對學生的靈命有幫助。其實，「讀神學」的過程本身並非只是理論上的學習，更是刻意的花幾年對自己的生命作出反省，並儘量在這幾年內學習改善和堅固自己的信仰、思考、牧養基礎等。其四、「讀神學」有學術化的傾向，但是上帝的話語不該如此考查。這一個所謂的「學術化」問題主要是出自它的誤解。太多信徒將他們自己的生命分割成幾部份：一部份是「理性」，一部份是「感性」，或者還有一部份是「靈性」。但是，聖經的教導是上帝創造人，並將氣息吹入人，人就有了生命。換句話說，上帝創造人並沒有將他們分割為幾部份，祂所創造的是個「整體性」的人。祂更賜人類一個腦，一個能夠思想的腦，是一個跟其他創造物不同的腦，因它能夠思考上帝的事情！動物如狗、貓、牛、羊等等都有感情，它們會開心，也會悲傷，但是他們的腦只能作基本的生存運作，卻不能思考上帝的事，更不能崇拜上帝。所以，若我們只單單專注「感性」，或只偏向「感性」而忽略「理性」，那我們其實只不過是停留在「動物的基本功能」而已。但是，我們根本就不應該分割化我們的生命。我們必須使用上帝所賜給我們的「腦」，用它來思考、反思、批判的解讀上帝的話語。「學術」一詞其實只不過是指小心翼翼，有根有據的去分析上帝的話語，爲了要從中尋找到上帝的信息，並認識上帝要我們做什麽，好叫我們能夠更加行出上帝的旨意。
幹嘛要讀神學？以上提到的只是冰山之角，我想「裝備」一詞對我們為何讀神學有很好的幫助。任何專業人士，例如：律師、醫生、會計、護士、司機等等，都需要足夠和恰當的培訓，方可出去做好一份工作。同樣的，讀神學主要是爲了裝備被上帝所呼召的信徒，讓他們能夠在那短短幾年內學習基本的教牧事工和神學思考的方法，我們也只能為他們禱告，希望他們讀完幾年後會繼續的使用所學習到的方法去更深入的認識上帝、祂的話語，且建立自己的一個有深度的神學思考。
或許以上也指向另一個層面，即神學老師的教學原則和態度。然而，這應該屬另一個課題。願上主祝福所有正在攻讀神學的信徒，也求上主帶領他們，並賜他們毅力、恒心去完成需要走的道路。阿門！
我們一群年輕人，在一間新加坡的鄉村教會聚會。當時，我們有一位很委身於上帝的主日學老師，她每主日都會帶領我們查經、解釋人生意義、教導我們禱告等等。在這位主日學老師底下，我們當中獻身當傳道的不少，總共至少有六位！但是，我們踏上這條路，至今我們沒有一位放棄，主要是我們清楚回答了其中一個重要問題：有上帝的話語（即聖經），幹嘛還要讀神學？
許多時候，這是個雞與蛋的問題。我們之所以如此提問，原本就是因為我們聽了教會教牧的教導，說聖經是上帝的話語。許多時候，我們的牧者因在神學院有一些負面的經歷，故他/們本身就更加對神學培訓質疑。或許，在學習的過程當中，我們的牧者也提過同樣的問題。不過，在牧會的過程中，我們的牧者也教導我們神學只是在某方面有幫助而已。其實，一位牧者之所以能夠如此的說，也就是因為他/她已經多少學習了反思和批判思考，只是他/她的思考缺乏完整性和平衡，因此自己的經歷和衝擊令他們擔心會友也會遭到類似的經歷。
但是，我們幹嘛要讀神學呢？如果聖經是神所默示的，那祂應該會賜我們理解祂的話語的能力。那我們幹嘛還要讀神學呢？
以上的問題帶有幾個假設：其一、上帝一定會賜我們理解祂的話語的能力。這個假設其實並不一定有聖經的根基；聖經中雖然提到上帝會賜聖靈指示我們，但那並不等於「一定通過我們自己獨立理解」！其二、神學是不好的。雖然如今沒有人會直接這麼說，但是那些說不需要讀神學的信徒一般上對攻讀神學是帶著一個負面的態度的，而那恰恰是因為他們認為神學只是知識上的累積，並非認識上帝的話語。如此思想的信徒犯了一個大毛病：有關攻讀神學的聖經教導和例子甚多，舊約、新約都有數不盡的嚴厲指示，要信徒對上帝的話語有更深的認識。而神學本身不只是認識上帝的話語，更是認識上帝過去的僕人如何使用、解釋、教導、應用、宣傳上帝的道！再者，神學也是認識上帝的聖靈在舊約、新約教會以及以後兩千年教會歷史中的運作，從而讓我們學習和認識上帝的道和祂運作的歷史。其三、「讀神學」並非對學生的靈命有幫助。其實，「讀神學」的過程本身並非只是理論上的學習，更是刻意的花幾年對自己的生命作出反省，並儘量在這幾年內學習改善和堅固自己的信仰、思考、牧養基礎等。其四、「讀神學」有學術化的傾向，但是上帝的話語不該如此考查。這一個所謂的「學術化」問題主要是出自它的誤解。太多信徒將他們自己的生命分割成幾部份：一部份是「理性」，一部份是「感性」，或者還有一部份是「靈性」。但是，聖經的教導是上帝創造人，並將氣息吹入人，人就有了生命。換句話說，上帝創造人並沒有將他們分割為幾部份，祂所創造的是個「整體性」的人。祂更賜人類一個腦，一個能夠思想的腦，是一個跟其他創造物不同的腦，因它能夠思考上帝的事情！動物如狗、貓、牛、羊等等都有感情，它們會開心，也會悲傷，但是他們的腦只能作基本的生存運作，卻不能思考上帝的事，更不能崇拜上帝。所以，若我們只單單專注「感性」，或只偏向「感性」而忽略「理性」，那我們其實只不過是停留在「動物的基本功能」而已。但是，我們根本就不應該分割化我們的生命。我們必須使用上帝所賜給我們的「腦」，用它來思考、反思、批判的解讀上帝的話語。「學術」一詞其實只不過是指小心翼翼，有根有據的去分析上帝的話語，爲了要從中尋找到上帝的信息，並認識上帝要我們做什麽，好叫我們能夠更加行出上帝的旨意。
幹嘛要讀神學？以上提到的只是冰山之角，我想「裝備」一詞對我們為何讀神學有很好的幫助。任何專業人士，例如：律師、醫生、會計、護士、司機等等，都需要足夠和恰當的培訓，方可出去做好一份工作。同樣的，讀神學主要是爲了裝備被上帝所呼召的信徒，讓他們能夠在那短短幾年內學習基本的教牧事工和神學思考的方法，我們也只能為他們禱告，希望他們讀完幾年後會繼續的使用所學習到的方法去更深入的認識上帝、祂的話語，且建立自己的一個有深度的神學思考。
或許以上也指向另一個層面，即神學老師的教學原則和態度。然而，這應該屬另一個課題。願上主祝福所有正在攻讀神學的信徒，也求上主帶領他們，並賜他們毅力、恒心去完成需要走的道路。阿門！
有效的會議！？
週二、2010年8月17日、13:31時
有人說，如果一個人有六十年的生命，從出世開始每日睡八個小時，到六十歲時他/她就已經睡了二十年！換句話說，活六十年卻只有四十年醒著的時間。我們若是減去成長年日、讀書年日、做白日夢時間、玩等等，真正做認真事情的時間其實是非常少的。因此，詩篇九十篇的作者如此祈禱：「求您教導我們如何數算我們的日子，好叫我們得著智慧的心。」因此，我們在年輕時候，凡事都應該儘量不要浪費我們的時光。
論到浪費時間，在基督教會中最浪費時間的其中一項事可說是會議了！或許以下我們可以以幾個句子思考思考：
何謂「有效的會議」？
會議前：
1. 不知道要討論的項目；
2. 不知道會議需要多少時間；
3. 不知道有幾個人會參加會議；
4. 不知道會議記錄程序；
5. 不知道會議記錄負責人；
6. 不知道自己不知道什麽！
會議中：
1. 重複過去已經決定的事；
2. 討論離題的事；
3. 討論一半講笑話；
4. 討論時轉成談天；
5. 討論到一半忘記在討論什麽；
6. 用一個小時討論一項只需十分鐘討論的事項；
7. 同時候很多人在說話；
8. 有人在睡覺；
9. 主席自己團團轉；
10. …………
會議後：什麽都沒有更進……等下一個會議重複以上全部！
有人說，如果一個人有六十年的生命，從出世開始每日睡八個小時，到六十歲時他/她就已經睡了二十年！換句話說，活六十年卻只有四十年醒著的時間。我們若是減去成長年日、讀書年日、做白日夢時間、玩等等，真正做認真事情的時間其實是非常少的。因此，詩篇九十篇的作者如此祈禱：「求您教導我們如何數算我們的日子，好叫我們得著智慧的心。」因此，我們在年輕時候，凡事都應該儘量不要浪費我們的時光。
論到浪費時間，在基督教會中最浪費時間的其中一項事可說是會議了！或許以下我們可以以幾個句子思考思考：
何謂「有效的會議」？
會議前：
1. 不知道要討論的項目；
2. 不知道會議需要多少時間；
3. 不知道有幾個人會參加會議；
4. 不知道會議記錄程序；
5. 不知道會議記錄負責人；
6. 不知道自己不知道什麽！
會議中：
1. 重複過去已經決定的事；
2. 討論離題的事；
3. 討論一半講笑話；
4. 討論時轉成談天；
5. 討論到一半忘記在討論什麽；
6. 用一個小時討論一項只需十分鐘討論的事項；
7. 同時候很多人在說話；
8. 有人在睡覺；
9. 主席自己團團轉；
10. …………
會議後：什麽都沒有更進……等下一個會議重複以上全部！
Thursday, April 7, 2011
理发师找老公？
周六、2010年8月21日、23:37时
十六岁的时候，曾在新加坡神学院上晚间课程，科目乃是The Doctine of Man。有一个晚上，老师提到一个有趣的事实：根据调查，在外面的要进去；而在里面的要出来。但是，到底“进去”哪里呢？而又是从“哪里”出来呢？
原来这一位老师所指乃是婚姻。他说没有结婚的，许多时候都盼望、期待、祷告祈求，甚至努力追求进入婚姻。那是因为他们不知道婚姻真面目。但是，这并非属实。其实，人是需要伴侣的，因人的基本性质就是群体，而非孤独。但是，太多人带着一个完美的理想进入婚姻，结果当他们发觉婚姻并非他们想象的，那些不是因内心的爱所启发和激发去结婚的人，很快就要离婚。也就是如此，很多在里面的要出来。
但是，若上述所言属实，那离婚的人士应该不会再婚。然而，许多离婚人士其实在很短的时间就再婚了。或许他们真的太孤单了。按照DSM IV，家庭压力最大的属丧偶，其次就是离婚。换言之，许多离婚者其实经历了非常严重的压力和伤害，而“再婚”可说是他们寻求医治的一种自然举动。
今早，本人去剪发。这是我在港两年所去的理发师。有一次，她说跟她的丈夫离婚了，后来认识了目前的“情人”，也是个离婚者，两人都是受过伤的，所以他们决定不结婚，只一起生活，过一个好象夫妇的生活，但却非“合法”的夫妇。虽知道，她的“情人”有一天喜欢上一个印尼顾客，应该是个印尼女佣，结果就跟着她走了，离开了这一位理发师“情人”。
真没想到，今天她跟我说了那么多，竟然突然问我月薪多少，是否要找个女朋友结婚，是否还想要有小孩，是否觉得孤单等等。这一位年纪不小的理发师这么的问，我开始还以为她只是想尽量对顾客友善，谁知道问了这些话以后，她突然说：“以后你常来找我，好吗？”我还未能作出任何答复，她又说：“跟我一起吃饭，好吗？”我说：“哦，我一般上吃很少的……”还没说完，她又突然问：“你是否有回新加坡啊？”我回答说：“上个月我刚返新……”，还未说完，她竟然说：“以后我跟你去新加坡玩，好吗？”那时，我真的吓了一跳，不知如何说，还好想到一件事实，便赶快说：“其实我也没什么回新加坡，我把房子卖了，而且新加坡的消费也太高了，……”，还未说我不太习惯跟不太认识的人旅行，他竟然说了一句把我吓到差点站起来就跑的话：“如果我跟你回去新加坡，你的家人会不会嫌我太老啊？”奇怪，我都没说要跟她在一起，也没说我要找一个理发师当老婆，也没说我要跟她作朋友，更完完全全没有想到跟一个比我还大的老女士一起吃饭、旅行，死都没想过要带一个陌生女士回新加坡！！！
我没有办法，因我的头（发）在她手中，所以只能忍（虽然我已经开始生气了）！完了之后，在离开之前，她突然叫我等等，把他的手机中的照片给我看——她的房子！然后说，改天你来我家玩！我的天啊！我赶快说：“我要走了，没时间了！”
气死人了！她把我当着什么了？以后必须找另一个理发师了，跟自己说：“以后一定要找个男的！”但是，又记得以前在新加坡曾遇过同性念的男士想追求我！害我怕得要命，随时都要出拳攻击，打他个落花流水！但是，那又是犯法的，唉呀……太岂有此理了！！
你说，好笑不好笑？今晚，我气到跑去吃了一大碗扬州炒饭，最后还是自己不好受！肚子饱到现在，已经是00:09时了！
还是把这事带到主面前，求主赐属天智慧，凡事心平气和的让主的话语成为我脚前的灯，路上的光！
十六岁的时候，曾在新加坡神学院上晚间课程，科目乃是The Doctine of Man。有一个晚上，老师提到一个有趣的事实：根据调查，在外面的要进去；而在里面的要出来。但是，到底“进去”哪里呢？而又是从“哪里”出来呢？
原来这一位老师所指乃是婚姻。他说没有结婚的，许多时候都盼望、期待、祷告祈求，甚至努力追求进入婚姻。那是因为他们不知道婚姻真面目。但是，这并非属实。其实，人是需要伴侣的，因人的基本性质就是群体，而非孤独。但是，太多人带着一个完美的理想进入婚姻，结果当他们发觉婚姻并非他们想象的，那些不是因内心的爱所启发和激发去结婚的人，很快就要离婚。也就是如此，很多在里面的要出来。
但是，若上述所言属实，那离婚的人士应该不会再婚。然而，许多离婚人士其实在很短的时间就再婚了。或许他们真的太孤单了。按照DSM IV，家庭压力最大的属丧偶，其次就是离婚。换言之，许多离婚者其实经历了非常严重的压力和伤害，而“再婚”可说是他们寻求医治的一种自然举动。
今早，本人去剪发。这是我在港两年所去的理发师。有一次，她说跟她的丈夫离婚了，后来认识了目前的“情人”，也是个离婚者，两人都是受过伤的，所以他们决定不结婚，只一起生活，过一个好象夫妇的生活，但却非“合法”的夫妇。虽知道，她的“情人”有一天喜欢上一个印尼顾客，应该是个印尼女佣，结果就跟着她走了，离开了这一位理发师“情人”。
真没想到，今天她跟我说了那么多，竟然突然问我月薪多少，是否要找个女朋友结婚，是否还想要有小孩，是否觉得孤单等等。这一位年纪不小的理发师这么的问，我开始还以为她只是想尽量对顾客友善，谁知道问了这些话以后，她突然说：“以后你常来找我，好吗？”我还未能作出任何答复，她又说：“跟我一起吃饭，好吗？”我说：“哦，我一般上吃很少的……”还没说完，她又突然问：“你是否有回新加坡啊？”我回答说：“上个月我刚返新……”，还未说完，她竟然说：“以后我跟你去新加坡玩，好吗？”那时，我真的吓了一跳，不知如何说，还好想到一件事实，便赶快说：“其实我也没什么回新加坡，我把房子卖了，而且新加坡的消费也太高了，……”，还未说我不太习惯跟不太认识的人旅行，他竟然说了一句把我吓到差点站起来就跑的话：“如果我跟你回去新加坡，你的家人会不会嫌我太老啊？”奇怪，我都没说要跟她在一起，也没说我要找一个理发师当老婆，也没说我要跟她作朋友，更完完全全没有想到跟一个比我还大的老女士一起吃饭、旅行，死都没想过要带一个陌生女士回新加坡！！！
我没有办法，因我的头（发）在她手中，所以只能忍（虽然我已经开始生气了）！完了之后，在离开之前，她突然叫我等等，把他的手机中的照片给我看——她的房子！然后说，改天你来我家玩！我的天啊！我赶快说：“我要走了，没时间了！”
气死人了！她把我当着什么了？以后必须找另一个理发师了，跟自己说：“以后一定要找个男的！”但是，又记得以前在新加坡曾遇过同性念的男士想追求我！害我怕得要命，随时都要出拳攻击，打他个落花流水！但是，那又是犯法的，唉呀……太岂有此理了！！
你说，好笑不好笑？今晚，我气到跑去吃了一大碗扬州炒饭，最后还是自己不好受！肚子饱到现在，已经是00:09时了！
还是把这事带到主面前，求主赐属天智慧，凡事心平气和的让主的话语成为我脚前的灯，路上的光！
Our Father in Heaven...
Monday, 4th October 2010, 22:07 hrs
Psalm 96.1-13; Matthew 6.9-15
Psalm 96 is a call to the people of Israel to sing to the Lord a new song. The psalm is likely post-exilic, so that the people, having witnessed and experienced Yahweh's deliverance, are urged to sing to him a new song. For they now realised that the exile was not forever.
The Lord's Prayer is Jesus' response to his disciples' request to teach them how to pray. It is not meant to be a magical prayer, nor is it a method that gets a person well simply by having the person press the button! It is Jesus' instruction on prayer.
The term 'our father' is significant in that it tells us that prayer must primarily, and is, relational. The second term 'hallowed' speaks of the person who offers prayers as one who ought to first and foremost offer worship to God. It further tells of the importance of the name of God. To 'hallow' the name of God is to empty oneself, for it focuses one on the God of heaven, who then requires one to empty oneself, for this is the prerequisite of 'hallowing' God's name. There is to be no compromise when it comes to 'God's holiness' and human frailty.
In the early church, this understanding of God as father was quickly transformed into one that includes Jesus Christ. John's Gospel 14.7ff speaks of Jesus and God the father being in each other. In the Old Testament, of course, God was not usually called 'father', though in ancient Judaism this eventually evolved into a common currency, particularly in Aramaic speaking community.
But 'hallowing' God's name carries several ideas: praise; bless; glorify; etc. Essentially it means not only words of blessing and praise, but also refers to acts that demonstrate the holiness, specialness, trustworthiness, and the like, of God. In the Greek, ho pater hemon on en to ourano...Indeed, it speaks of God as 'our', the possessive genitive hemon is striking. We usually think of ourselves as belonging to God, as God's creatures and children. But here in this line, it is we who possess God as our father! Thus, as our father who is in heaven, he ought to be blessed.
The term 'hallowed' here is not an active meaning (as the preacher mistakenly says it is), nor can it be evangelistic (as the preacher erroneously emphasised), for the context here is more doxological rather than evangelistic (although it may have such a by-product). It is a form of wish and blessing. Thus, the line ought to have been translated as 'let your name be hallowed', or 'may it be that your name is hallowed'.
The term en in the Greek in this context of the Lord's Prayer seems to be locative in usage. However, it is likely to carry a sense of God's reign in all spheres. For if God even rules over heaven, then naturally he has authority over the earth. Thus, our father in heaven speaks of humans as having God, but being ruled over by him. Or to put it in another way, humans who submit themselves to the God of Jesus in fact not only acknowledge the fatherhood of Jesus' God, but also willingly and humbly subject themselves to his rule. In fact, this is confirmed by what Jesus will say in the next line: 'thy kingdom come...'.
When we come before the God of heaven, we cannot but 'hallow' him. But how can sin-infested humans ever 'hallow' a sinless and absolutely holy God? This question is being addressed in yet another line later when Jesus teaches that we should ask God for forgiveness. More on this in another note.
Psalm 96.1-13; Matthew 6.9-15
Psalm 96 is a call to the people of Israel to sing to the Lord a new song. The psalm is likely post-exilic, so that the people, having witnessed and experienced Yahweh's deliverance, are urged to sing to him a new song. For they now realised that the exile was not forever.
The Lord's Prayer is Jesus' response to his disciples' request to teach them how to pray. It is not meant to be a magical prayer, nor is it a method that gets a person well simply by having the person press the button! It is Jesus' instruction on prayer.
The term 'our father' is significant in that it tells us that prayer must primarily, and is, relational. The second term 'hallowed' speaks of the person who offers prayers as one who ought to first and foremost offer worship to God. It further tells of the importance of the name of God. To 'hallow' the name of God is to empty oneself, for it focuses one on the God of heaven, who then requires one to empty oneself, for this is the prerequisite of 'hallowing' God's name. There is to be no compromise when it comes to 'God's holiness' and human frailty.
In the early church, this understanding of God as father was quickly transformed into one that includes Jesus Christ. John's Gospel 14.7ff speaks of Jesus and God the father being in each other. In the Old Testament, of course, God was not usually called 'father', though in ancient Judaism this eventually evolved into a common currency, particularly in Aramaic speaking community.
But 'hallowing' God's name carries several ideas: praise; bless; glorify; etc. Essentially it means not only words of blessing and praise, but also refers to acts that demonstrate the holiness, specialness, trustworthiness, and the like, of God. In the Greek, ho pater hemon on en to ourano...Indeed, it speaks of God as 'our', the possessive genitive hemon is striking. We usually think of ourselves as belonging to God, as God's creatures and children. But here in this line, it is we who possess God as our father! Thus, as our father who is in heaven, he ought to be blessed.
The term 'hallowed' here is not an active meaning (as the preacher mistakenly says it is), nor can it be evangelistic (as the preacher erroneously emphasised), for the context here is more doxological rather than evangelistic (although it may have such a by-product). It is a form of wish and blessing. Thus, the line ought to have been translated as 'let your name be hallowed', or 'may it be that your name is hallowed'.
The term en in the Greek in this context of the Lord's Prayer seems to be locative in usage. However, it is likely to carry a sense of God's reign in all spheres. For if God even rules over heaven, then naturally he has authority over the earth. Thus, our father in heaven speaks of humans as having God, but being ruled over by him. Or to put it in another way, humans who submit themselves to the God of Jesus in fact not only acknowledge the fatherhood of Jesus' God, but also willingly and humbly subject themselves to his rule. In fact, this is confirmed by what Jesus will say in the next line: 'thy kingdom come...'.
When we come before the God of heaven, we cannot but 'hallow' him. But how can sin-infested humans ever 'hallow' a sinless and absolutely holy God? This question is being addressed in yet another line later when Jesus teaches that we should ask God for forgiveness. More on this in another note.
A Correct Balance, Wisdom, and Integrity
Monday, 11th October 2010, 20:55 hrs
For a period of time between 16th October 1979 and 15th October 1986, when I was enlisted in the Armed Forces of Singapore and later the Republic of Singapore Air Force, the book of Proverbs was my daily reading. In the forces, one oftentimes has to be careful with what one says, does, and ensure that he or she is in keeping with the rules and orders laid down by the defence ministry. It was during this time of the daily reading of the proverbs that I discovered the wisdom of wisdom. Today, I decided to look at Prov. 11.1-3, and once again realise the theme of these verses to so strikingly wise.
Proverbs 11.1 speaks about two basic things in the social life of Solomon's time, when he was king of Israel. People were perhaps cheating each other, particularly in the markets, grocer shops, the butchers, and the like. And during those comparatively primitive times, the one equipment was the scale. The grocer shop owner would put a particular weight on one side of the scale, while the other side would be placed the amount of goods the buyer purchases. However, it was often a practice among the unscrupulous businessmen to place an incorrect weight on one side, often far lighter but which bore a far heavier written weight. This is called 'a false balance'. The writer of this proverb says that while nobody knows about this matter (i.e. when it's happening, though nearly every poor citizen knew about it!), 'a false balance' is a 'false balance'. Even though no one saw it, God did. Thus the writer says 'a false balance is an abomination to the Lord'.
An abomination is something not only bad, but wrong and therefore prohibited. It carries with it the consequence of being hated by God. For it is a prevalent form of social injustice, oppression, and bully. But the writer further tells us that 'a correct weight' is God's delight. In fact, a 'false balance' is a subtle form of disobedience to the commands of God; it is a form of dishonesty.
Today, such a 'false balance' seems remote in our modern society. However, its presence remains. Like the ancient days, when 'a false balance' simply meant giving someone (i.e. the buyer) less than what he/she purchased, our modern times are filled with such 'false balances'. In the supermarkets, we do witness marked up prices of groceries and various stuff. Many incorrigible business-people are profiteering at the expense of the poor.
But we need to ask ourselves, particularly within the Christian church, whether we too practise such 'false balances'. For example, a church in my country of origin once told the church members that it (the church) needed several million dollars for the new building, when in fact the savings from the church funds had already more than covered the cost. This becomes a form of dishonesty. Of course, a certain Christian organisation claims it is delivering some special educational services to people who are interested, but only to be short-changing these believers who come forward to pay for the services. Closer to home, when a preacher says he is preaching the Word of God, proclaiming the message of God, when he or she in fact never prepares the sermon and wanders everywhere in his or her sermonising, he or she is being dishonest and offering a 'false balance' to the worshippers who have come to receive spiritual nourishment. This of course can equally apply to more Christian organisations that offer services of various kinds!
Let us move on to the next verse, which says 'when pride comes, then comes disgrace; but wisdom is with the humble'. Interestingly, most commentators and scholars do not observe any link between this verse and the previous one. They opine that the previous verse seems to revolve around the question of social justice, while the second verse concerns a person's psychological self-regard. But if we observe closely, the writer might well be offering us a certain definition of 'pride'. Perhaps, we can imagine a grocer shop owner who uses an incorrect weight to create a false balance and so cheats his customer. He does not humble himself before God but thinks he can do something 'clandestinely', without anyone knowing. But God sees from above and examines the heart of every human. Thus, he will one day be exposed. When that time comes, 'then comes disgrace'. This is precisely what the verse is saying. Those business-people who refuse to humble themselves, but think they're smart to get away with their false balances will face disgrace when people gather together and expose their misdeeds.
The above comment reminds us who serve within Christian organisations, that when we claim we offer good, high standard services to believers when in fact we are not, we are in fact being 'proud'. And in case we are mistaken, the verse here does not refer to those who try to correct such false balances by speaking up as 'proud'. Indeed, in every Christian organisation, there will be the just, the righteous, the truly humble who would speak up for the oppressed, the bullied, the poor. And these are oftentimes a challenge to the 'powers that be' and the 'establishment'. But let us be sure about this: they are not proud people. The truly arrogant ones are those who persist in their false balances. However, there will be a day when the Lord will gather together all the oppressed people, the poor, the marginalised and expose the 'false balances' of these organisations and those members within who perpetuate such evils. When that time comes, it will indeed be their 'pride that precedes their disgrace'. However, the writer points out, by way of contrast, that wisdom is with the humble. And the humble here are a reference to those who know there is a true God who is watching, and he abhors the practice of false balances.
The third verse is a further extension of the second, which speaks of the integrity of the upright. Who are the upright? Within the context of the three verses, the 'upright' must refer to the 'humble' of verse two. They are conscious of the knowledge and justice of God; their integrity therefore becomes their guide, so that they avoid being dragged into the wiles of the 'proud'. What is this 'integrity'? Well, simply put, it is, within the above context, 'honesty'. The 'upright', as the term suggests, are able to stand straight and tall, without having to bend to avoid being detected. They observe and practise certain principles that are in keeping with 'correct weights', and are consistently faithful to their beliefs in God. Thus, naturally their 'integrity' or their 'honesty' guides them.
Whereas people in general look for ways to succeed in this world, the 'upright' allows their 'integrity' to guide them in the path of their maker. This means when something is wrong in that a principle is contradicted, they would ensure that it is put right as soon as possible, without dilly-dallying, or connive at the wrongs out of 'face-saving' reasons, such as 'wanting to please the wrong-doer', etc. In fact, to the world, those who avoid pointing out the wrongs committed, and pretend to be gracious and nice when basic principles of decency have been compromised are truly nice, pleasant and humble people. But according to the second half of verse three, there is nothing humble about such people, nor are they nice and pleasant. The verse describes them as 'treacherous', and predicts that such people will be destroyed by their own quality, which is 'crookedness'.
What the penultimate paragraph says is that those who refuse to point out the false balances, speak up against them, put a stop to them, correct and rectify them, are in fact an abomination to the Lord, for they are proud, treacherous and crooked.
Do we have such people within the Christian churches? Are there Christian organisations where 'false balances' have been practised, where those who are absolutely aware of their existence refuse to correct the situation? I'm sure we all know the answer. Perhaps, we may be even experiencing it, or worse still, we might even be the culprits ourselves!
The answer to the above lies in the key of knowing the Lord, which, interestingly, is what verse one is hinting at: if a false balance is an abomination to the Lord, how then can one avoid the abhorrence of God? It is by exercising correct weights. But why should one do so, unless one knows the Lord and seeks after his delight! Thus, verse one says, '...but an accurate weight is his delight'.
'Our father in heaven, grant that we may never practise false balances, but help us exercise correct weights, wherever we are, whatever we are, and whatever we do. Amen.'
For a period of time between 16th October 1979 and 15th October 1986, when I was enlisted in the Armed Forces of Singapore and later the Republic of Singapore Air Force, the book of Proverbs was my daily reading. In the forces, one oftentimes has to be careful with what one says, does, and ensure that he or she is in keeping with the rules and orders laid down by the defence ministry. It was during this time of the daily reading of the proverbs that I discovered the wisdom of wisdom. Today, I decided to look at Prov. 11.1-3, and once again realise the theme of these verses to so strikingly wise.
Proverbs 11.1 speaks about two basic things in the social life of Solomon's time, when he was king of Israel. People were perhaps cheating each other, particularly in the markets, grocer shops, the butchers, and the like. And during those comparatively primitive times, the one equipment was the scale. The grocer shop owner would put a particular weight on one side of the scale, while the other side would be placed the amount of goods the buyer purchases. However, it was often a practice among the unscrupulous businessmen to place an incorrect weight on one side, often far lighter but which bore a far heavier written weight. This is called 'a false balance'. The writer of this proverb says that while nobody knows about this matter (i.e. when it's happening, though nearly every poor citizen knew about it!), 'a false balance' is a 'false balance'. Even though no one saw it, God did. Thus the writer says 'a false balance is an abomination to the Lord'.
An abomination is something not only bad, but wrong and therefore prohibited. It carries with it the consequence of being hated by God. For it is a prevalent form of social injustice, oppression, and bully. But the writer further tells us that 'a correct weight' is God's delight. In fact, a 'false balance' is a subtle form of disobedience to the commands of God; it is a form of dishonesty.
Today, such a 'false balance' seems remote in our modern society. However, its presence remains. Like the ancient days, when 'a false balance' simply meant giving someone (i.e. the buyer) less than what he/she purchased, our modern times are filled with such 'false balances'. In the supermarkets, we do witness marked up prices of groceries and various stuff. Many incorrigible business-people are profiteering at the expense of the poor.
But we need to ask ourselves, particularly within the Christian church, whether we too practise such 'false balances'. For example, a church in my country of origin once told the church members that it (the church) needed several million dollars for the new building, when in fact the savings from the church funds had already more than covered the cost. This becomes a form of dishonesty. Of course, a certain Christian organisation claims it is delivering some special educational services to people who are interested, but only to be short-changing these believers who come forward to pay for the services. Closer to home, when a preacher says he is preaching the Word of God, proclaiming the message of God, when he or she in fact never prepares the sermon and wanders everywhere in his or her sermonising, he or she is being dishonest and offering a 'false balance' to the worshippers who have come to receive spiritual nourishment. This of course can equally apply to more Christian organisations that offer services of various kinds!
Let us move on to the next verse, which says 'when pride comes, then comes disgrace; but wisdom is with the humble'. Interestingly, most commentators and scholars do not observe any link between this verse and the previous one. They opine that the previous verse seems to revolve around the question of social justice, while the second verse concerns a person's psychological self-regard. But if we observe closely, the writer might well be offering us a certain definition of 'pride'. Perhaps, we can imagine a grocer shop owner who uses an incorrect weight to create a false balance and so cheats his customer. He does not humble himself before God but thinks he can do something 'clandestinely', without anyone knowing. But God sees from above and examines the heart of every human. Thus, he will one day be exposed. When that time comes, 'then comes disgrace'. This is precisely what the verse is saying. Those business-people who refuse to humble themselves, but think they're smart to get away with their false balances will face disgrace when people gather together and expose their misdeeds.
The above comment reminds us who serve within Christian organisations, that when we claim we offer good, high standard services to believers when in fact we are not, we are in fact being 'proud'. And in case we are mistaken, the verse here does not refer to those who try to correct such false balances by speaking up as 'proud'. Indeed, in every Christian organisation, there will be the just, the righteous, the truly humble who would speak up for the oppressed, the bullied, the poor. And these are oftentimes a challenge to the 'powers that be' and the 'establishment'. But let us be sure about this: they are not proud people. The truly arrogant ones are those who persist in their false balances. However, there will be a day when the Lord will gather together all the oppressed people, the poor, the marginalised and expose the 'false balances' of these organisations and those members within who perpetuate such evils. When that time comes, it will indeed be their 'pride that precedes their disgrace'. However, the writer points out, by way of contrast, that wisdom is with the humble. And the humble here are a reference to those who know there is a true God who is watching, and he abhors the practice of false balances.
The third verse is a further extension of the second, which speaks of the integrity of the upright. Who are the upright? Within the context of the three verses, the 'upright' must refer to the 'humble' of verse two. They are conscious of the knowledge and justice of God; their integrity therefore becomes their guide, so that they avoid being dragged into the wiles of the 'proud'. What is this 'integrity'? Well, simply put, it is, within the above context, 'honesty'. The 'upright', as the term suggests, are able to stand straight and tall, without having to bend to avoid being detected. They observe and practise certain principles that are in keeping with 'correct weights', and are consistently faithful to their beliefs in God. Thus, naturally their 'integrity' or their 'honesty' guides them.
Whereas people in general look for ways to succeed in this world, the 'upright' allows their 'integrity' to guide them in the path of their maker. This means when something is wrong in that a principle is contradicted, they would ensure that it is put right as soon as possible, without dilly-dallying, or connive at the wrongs out of 'face-saving' reasons, such as 'wanting to please the wrong-doer', etc. In fact, to the world, those who avoid pointing out the wrongs committed, and pretend to be gracious and nice when basic principles of decency have been compromised are truly nice, pleasant and humble people. But according to the second half of verse three, there is nothing humble about such people, nor are they nice and pleasant. The verse describes them as 'treacherous', and predicts that such people will be destroyed by their own quality, which is 'crookedness'.
What the penultimate paragraph says is that those who refuse to point out the false balances, speak up against them, put a stop to them, correct and rectify them, are in fact an abomination to the Lord, for they are proud, treacherous and crooked.
Do we have such people within the Christian churches? Are there Christian organisations where 'false balances' have been practised, where those who are absolutely aware of their existence refuse to correct the situation? I'm sure we all know the answer. Perhaps, we may be even experiencing it, or worse still, we might even be the culprits ourselves!
The answer to the above lies in the key of knowing the Lord, which, interestingly, is what verse one is hinting at: if a false balance is an abomination to the Lord, how then can one avoid the abhorrence of God? It is by exercising correct weights. But why should one do so, unless one knows the Lord and seeks after his delight! Thus, verse one says, '...but an accurate weight is his delight'.
'Our father in heaven, grant that we may never practise false balances, but help us exercise correct weights, wherever we are, whatever we are, and whatever we do. Amen.'
属灵和宣教培训
周二、2010年10月12日、20:55时
在一个动荡不安的时代，教会面对有增无减的需要，不只是教会内在的需要，教会更是一直扮演着社会的光，世界的盐，为着沉沦的世界指出一条光明之路的角色。而教会若是要有效的达到如此目标，或有效的负担起这一个神圣的责任，那就必须有更多愿意把自己摆上的爱主耶稣基督的信徒。但是，即便有了更多爱主、愿意为主付出、愿意牺牲的信徒，教会又当如何培育他们呢？就是在如此情况之下，一间反潮流、反传统的神学培训教育学府必须出现。
目前我们每周有一次祷告会、两次的早会，每个学期有五次师生小组、走读生聚会、使命团聚会、教会实习、本地教会实习座谈会、禁食祷告日、中国短宣等等等。除了这些，我们还有各种各样的课程，同学要毕业，必须修将近160学分，同时候，我们近年来也开始强调学术水准等等。
不过若是真正要把属灵灵命搞好，又要提升宣教使命感，那以下有几个建议可供我们思考：
1. 废除所有学术的课程，鼓励同学依赖圣灵。“释经学”其实乃属“自我依靠”的一种课程，我们应该多依靠上帝的圣灵来引导我们进入祂的真理，而非依靠我们自己的方法和能力。这自然包括原文了。原文只不过是当时的人从圣灵那里得到默示，我们如果依靠上帝的圣灵的默示，那为何需要学习原文呢？与其花费这么多的时间和精神去读、背原文，我们倒不如把时间花在祷告、读经、禁食、敬拜等！
2. 废除所有“学术标准”，因这些标准主要是模仿世界，而非圣经的教导，更不是圣灵晓谕我们的标准。相反的，我们应该专注灵命操练，让所有同学、老师、同工都专注如何活出一个与福音相乘的生命，并将荣耀归于父上帝。
3. 将图书馆的学术著作完全除去，只留下灵修文集、分享著作、见证、伟人的见证、祷告书籍、讲道记录等等，如此，同学们就不需要花没必要的时间看那些所谓的“学术著作”（其实这些资料只不过是人爱犯罪的思考），而是专注学习圣经的内容，认识上帝在圣经中给予人类的旨意。
4. 加强有属灵的使命感的老师，并特别改化那些在任倾向学术的老师（尤其是圣经课博士），让他们悔改转向属灵生命的塑造。
5. 废除所谓的“毕业论文”，尤其是“学术”论文，并以分享见证取代，或是以长篇正道记录取代，如此，毕业同学真正的学习如何作见证和讲道。
6. 加强祷告气氛——每日早晨8:30至9:30祷告会。
7. 为了更加提升属灵素质，出了每日早祷，每周还要有两次一个半小时的敬拜早会。
8. 每周一次禁食祷告。
9. 开始祷告小组，这包括所有老师和同学，每周必须聚集一次。
10. 开始一个彼此认罪小组。因我们面对一个充满试探的世界，我们也免不了会经常跌倒犯罪，所以我们有必要彼此认罪，让我们彼此洁净，好叫我们能得到更完整的装备。
11. 增加更多中国宣教，并要求所有老师同工也参与，从四年三次增加到四年中至少八次，每年两次。
12. 废除所有学费，同学被上帝呼召，神学院并非一个生意机构，所以，不应该收学费，让学院开始以完全依靠上帝的供应来维持神学院。当然，老师的薪水也必须更换——所有的老师都不再有薪水，而是靠祷告、靠圣灵感动其他教会和信徒来支持学院。
13. 学院不再出版“学术文章”，也不再出版任何其他著作，只出版属灵分享、见证、祷告蒙应允见证等等。
14. 为了学习背起十字架，学院所有的空调都除掉，只学习依靠上帝所供应的自然气流和风。
15. 所有的课程不再有“学术作业”，而是读经、预备讲章。所有课程减少，因为必须废除所有的原文、释经学、神学、历史等等。同学应该有完全的空间默想、祷告、灵修、读经、写奖章、写见证、预备短宣。
16. 所有课程不再有“不及格”，全部以一个等级来算，那就是A。为何呢？因为只要一个同学得到上帝的呼召，只要我们入取如此一位同学，只要他愿意接受如此培训，那他的水准应该总是A。
17. 学院也可称为“中国宣教灵修神学校”。
当以上如此一间神学校被设立了，结果将会是什么呢？
在一个动荡不安的时代，教会面对有增无减的需要，不只是教会内在的需要，教会更是一直扮演着社会的光，世界的盐，为着沉沦的世界指出一条光明之路的角色。而教会若是要有效的达到如此目标，或有效的负担起这一个神圣的责任，那就必须有更多愿意把自己摆上的爱主耶稣基督的信徒。但是，即便有了更多爱主、愿意为主付出、愿意牺牲的信徒，教会又当如何培育他们呢？就是在如此情况之下，一间反潮流、反传统的神学培训教育学府必须出现。
目前我们每周有一次祷告会、两次的早会，每个学期有五次师生小组、走读生聚会、使命团聚会、教会实习、本地教会实习座谈会、禁食祷告日、中国短宣等等等。除了这些，我们还有各种各样的课程，同学要毕业，必须修将近160学分，同时候，我们近年来也开始强调学术水准等等。
不过若是真正要把属灵灵命搞好，又要提升宣教使命感，那以下有几个建议可供我们思考：
1. 废除所有学术的课程，鼓励同学依赖圣灵。“释经学”其实乃属“自我依靠”的一种课程，我们应该多依靠上帝的圣灵来引导我们进入祂的真理，而非依靠我们自己的方法和能力。这自然包括原文了。原文只不过是当时的人从圣灵那里得到默示，我们如果依靠上帝的圣灵的默示，那为何需要学习原文呢？与其花费这么多的时间和精神去读、背原文，我们倒不如把时间花在祷告、读经、禁食、敬拜等！
2. 废除所有“学术标准”，因这些标准主要是模仿世界，而非圣经的教导，更不是圣灵晓谕我们的标准。相反的，我们应该专注灵命操练，让所有同学、老师、同工都专注如何活出一个与福音相乘的生命，并将荣耀归于父上帝。
3. 将图书馆的学术著作完全除去，只留下灵修文集、分享著作、见证、伟人的见证、祷告书籍、讲道记录等等，如此，同学们就不需要花没必要的时间看那些所谓的“学术著作”（其实这些资料只不过是人爱犯罪的思考），而是专注学习圣经的内容，认识上帝在圣经中给予人类的旨意。
4. 加强有属灵的使命感的老师，并特别改化那些在任倾向学术的老师（尤其是圣经课博士），让他们悔改转向属灵生命的塑造。
5. 废除所谓的“毕业论文”，尤其是“学术”论文，并以分享见证取代，或是以长篇正道记录取代，如此，毕业同学真正的学习如何作见证和讲道。
6. 加强祷告气氛——每日早晨8:30至9:30祷告会。
7. 为了更加提升属灵素质，出了每日早祷，每周还要有两次一个半小时的敬拜早会。
8. 每周一次禁食祷告。
9. 开始祷告小组，这包括所有老师和同学，每周必须聚集一次。
10. 开始一个彼此认罪小组。因我们面对一个充满试探的世界，我们也免不了会经常跌倒犯罪，所以我们有必要彼此认罪，让我们彼此洁净，好叫我们能得到更完整的装备。
11. 增加更多中国宣教，并要求所有老师同工也参与，从四年三次增加到四年中至少八次，每年两次。
12. 废除所有学费，同学被上帝呼召，神学院并非一个生意机构，所以，不应该收学费，让学院开始以完全依靠上帝的供应来维持神学院。当然，老师的薪水也必须更换——所有的老师都不再有薪水，而是靠祷告、靠圣灵感动其他教会和信徒来支持学院。
13. 学院不再出版“学术文章”，也不再出版任何其他著作，只出版属灵分享、见证、祷告蒙应允见证等等。
14. 为了学习背起十字架，学院所有的空调都除掉，只学习依靠上帝所供应的自然气流和风。
15. 所有的课程不再有“学术作业”，而是读经、预备讲章。所有课程减少，因为必须废除所有的原文、释经学、神学、历史等等。同学应该有完全的空间默想、祷告、灵修、读经、写奖章、写见证、预备短宣。
16. 所有课程不再有“不及格”，全部以一个等级来算，那就是A。为何呢？因为只要一个同学得到上帝的呼召，只要我们入取如此一位同学，只要他愿意接受如此培训，那他的水准应该总是A。
17. 学院也可称为“中国宣教灵修神学校”。
当以上如此一间神学校被设立了，结果将会是什么呢？
Some Basic Manners...
Wednesday, 13th October 2010, 22:48 hrs
Since my arrival here in the middle of 2008, there are two rather unpleasant habits I often witness among people I have come across (there are more, but for now I shall just mention two). One is the tendency to sniff food directly under the nose; the other is the tendency to talk with a full mouth of food. These are basic manners, really, and have nothing to do with cultural differences.
But I should first of all talk about what constitutes basic manners in human behaviour and between humans. By the term 'basic', I mean what a person ought and ought not to do by his or her commonsense. We are all aware that the nose takes in the air, and very often the hair inside the nostrils trap pollutants, viruses and bacteria, and at times leftover mucus gets dried up and turns into rather unpleasant stuff. With these, we jubilantly hold a packet of coffee powder a friend has just purchased and bring in directly under our nose and sniff! In most cases, when someone does that to my coffee, or anything I am supposed to consume, I would have simply discarded it. Thus, sometimes I would jokingly (but half seriously) say to someone who sniffs my coffee powder or dried mangoes or anything that I saw something dropping into it! One of the worst is when someone brings my soup under his or her nose to sniff.
What's the problem, one may ask. After all, the person is sniffing in, not exhaling! But this is precisely the point: you need to exhale before you can take a good sniff! And usually, as I have observed, these people who sniff tend to hold the stuff under their noses and exhale before they 'inhale' or sniff. How can I ever consume that stuff again?
The above sniffing act is not confined to food or drinks alone, but also to such things as ointment. And what is worse is that if a particular bottle of ointment is used for rubbing our own noses! Can you imagine someone has just done an 'exhale' act, then done a 'sniff' on the bottle of, say, tiger balm, and thereafter you scrape a little with your finger to rub it under your nose? Doesn't that sound yak?
Ok, enough of the 'sniffing' manners. Let me turn to the 'full mouth'. This is by far one of the most horrible things one would like to experience during a meal!! I once was eating an egg, only to see right in front of me someone with her mouth full of a whole crushed, messed up egg while she talked and mumbled away. What makes it worse is that as she talked, some of the stuff such as a small tiny fragment of the egg white mixed with a little yellow came flying out! I almost threw up all my eggs of yesteryears!
Well, there is also the situation in which someone with his mouth full of food speaking, 'ai bluw id en dare was no sound, hahaha...', then came flying the little grains of rice and he simply continued!
One of the things people should learn with regard to talking with food in their mouths is to eat small portions, without opening their mouths as they chew. And if they feel a sense of urgency to say something while the food is still in their mouths, all they have to do is do cover their mouths as they raise their point. But that should be the extreme case, when death and life are involved. If not, what's the problem of waiting for a few seconds, after the food in the mouth has been fully chewed and swollowed? I mean, if the person still feels so strongly that he or she has to speak, then for goodness' sake, just swollow the food, or rush to the basin and spit it out first!
The basic manners here are necessary and we will do well if we should keep them, for two simple reasons: (1) for the sake of hygiene, we should not sniff other people's stuff, whatever it may be; (2) for the sake of hygiene and presentability, we should not talk while we've food in our mouths.
So next time if you have some flying grains falling on you, you should know in all likelihood someone nearby must be talking while having a mouth full. Or if you find some foreign object in your food or anything else, it could well have come from somebody else's nose!
Since my arrival here in the middle of 2008, there are two rather unpleasant habits I often witness among people I have come across (there are more, but for now I shall just mention two). One is the tendency to sniff food directly under the nose; the other is the tendency to talk with a full mouth of food. These are basic manners, really, and have nothing to do with cultural differences.
But I should first of all talk about what constitutes basic manners in human behaviour and between humans. By the term 'basic', I mean what a person ought and ought not to do by his or her commonsense. We are all aware that the nose takes in the air, and very often the hair inside the nostrils trap pollutants, viruses and bacteria, and at times leftover mucus gets dried up and turns into rather unpleasant stuff. With these, we jubilantly hold a packet of coffee powder a friend has just purchased and bring in directly under our nose and sniff! In most cases, when someone does that to my coffee, or anything I am supposed to consume, I would have simply discarded it. Thus, sometimes I would jokingly (but half seriously) say to someone who sniffs my coffee powder or dried mangoes or anything that I saw something dropping into it! One of the worst is when someone brings my soup under his or her nose to sniff.
What's the problem, one may ask. After all, the person is sniffing in, not exhaling! But this is precisely the point: you need to exhale before you can take a good sniff! And usually, as I have observed, these people who sniff tend to hold the stuff under their noses and exhale before they 'inhale' or sniff. How can I ever consume that stuff again?
The above sniffing act is not confined to food or drinks alone, but also to such things as ointment. And what is worse is that if a particular bottle of ointment is used for rubbing our own noses! Can you imagine someone has just done an 'exhale' act, then done a 'sniff' on the bottle of, say, tiger balm, and thereafter you scrape a little with your finger to rub it under your nose? Doesn't that sound yak?
Ok, enough of the 'sniffing' manners. Let me turn to the 'full mouth'. This is by far one of the most horrible things one would like to experience during a meal!! I once was eating an egg, only to see right in front of me someone with her mouth full of a whole crushed, messed up egg while she talked and mumbled away. What makes it worse is that as she talked, some of the stuff such as a small tiny fragment of the egg white mixed with a little yellow came flying out! I almost threw up all my eggs of yesteryears!
Well, there is also the situation in which someone with his mouth full of food speaking, 'ai bluw id en dare was no sound, hahaha...', then came flying the little grains of rice and he simply continued!
One of the things people should learn with regard to talking with food in their mouths is to eat small portions, without opening their mouths as they chew. And if they feel a sense of urgency to say something while the food is still in their mouths, all they have to do is do cover their mouths as they raise their point. But that should be the extreme case, when death and life are involved. If not, what's the problem of waiting for a few seconds, after the food in the mouth has been fully chewed and swollowed? I mean, if the person still feels so strongly that he or she has to speak, then for goodness' sake, just swollow the food, or rush to the basin and spit it out first!
The basic manners here are necessary and we will do well if we should keep them, for two simple reasons: (1) for the sake of hygiene, we should not sniff other people's stuff, whatever it may be; (2) for the sake of hygiene and presentability, we should not talk while we've food in our mouths.
So next time if you have some flying grains falling on you, you should know in all likelihood someone nearby must be talking while having a mouth full. Or if you find some foreign object in your food or anything else, it could well have come from somebody else's nose!
性骚扰——我们当如何回应？
週六、2010年10月16日
性騷擾發生在每一個社會、每一個階級、每一個機構、每一個宗教……
香港法律在這一方面乃是基於國際性的法律來裁決。性騷擾可發生在任何人身上，無論年齡、性別、種族等等。其騷擾者可男可女，且不論階級。
性騷擾並非一定牽涉到動作，語言上亦可發生，而且它並不一定需要明確的，騷擾者可用間接地語言、暗示的語言，或假借一個合理的課題來發揮性騷擾的作用。
言語方面，直接的，騷擾者可能談到自己的一些經歷，或假借自己的性想像來談論人類的原始等等。他/她可能以問題來向被害者查詢，例如：「身為一位男生（或女生），你怎麼處理像我這種想法呀？」如此問題故意假設被害者已經有類似經歷，而如此問題主要是讓被害者回答已經假設的想像。騷擾者亦可能直接向被害者提問他/她的性經歷等等。更糟的是騷擾者可借題發揮，例如：假借報章的一個有關生理報導，向被害者直接談論自己的性器官，或向被害者提問他/她的性器官的課題。
在基督教機構中，如此事情經常發生，但是因教會常說要「彼此寬恕」、「彼此接納」、「彼此原諒」、「彼此相愛」等等，結果許多時候，這些披著羊皮的狼就利用基督徒的一些理念來作出性騷擾的舉動。不久前，我一個傳道朋友跟我說，他的教會在主日崇拜邀請了一位來自浸信會大學宗教與哲學部門神學講師，陳士其博士，來講道，題目是：「不要叫我們遇見試探」，取自主禱文。證道過程中，講員這麼說：「對我來說，試探就是一個美女脫光站在我面前。」然後他繼續說：「讓我補充一下，我想姐妹的試探就是一個脫光光的劉德華在她們面前。」這才剛發生在幾個星期前！這就是一個典型的性騷擾。而若是在場的任何弟兄或姐妹感到被侵犯，他們都有全部的權利報警，而他的罪名是無可推諉的。在以上這一個例子，差不多全部的崇拜者都非常的生氣，但是沒有人提出來，只是在崇拜後議論紛紛。
但是，什麽是「性騷擾」呢？法律的定義很簡單：任何動作、言語，只要讓另一個人覺得不舒服、不自在，且該動作或言語或兩者帶有「性侵犯」的成份，那罪名便成立了。在法庭中，如果沒有證據，法庭將採納所謂的「合理的反應」的辯證（argument of reasonable behaviour）。這一個辯證法主要是按著人基本、自然地反應來決定，就是說一個人在這種情況之下，是否有必要作出如此舉動或說如此的話，而一個領受者又會有如何的反應？譬如說，一個生理學老師只是按著課本討論人類的生育，且沒有作出其他的私人或個人提問，任何投訴就很難成立。但是，如果這位生理老師在討論人類的生育時轉向男女之間的「做愛過程」，並向同學（或一位或全部，無論是男是女）：你們是否有做愛經驗？並提問一些與課題無關的細節，那若是任何同學，即便是一個，感到不舒服、不自在，他/她便有權利控訴這位老師，而就算全部的同學覺得挺好玩的，只要有一位感到不好，法庭只需要證明這位老師的確說了所謂「性騷擾」的話，而這位同學有如此感覺，這位老師的罪名就成立了。
讓我提出一些例子。例子一：曾經有一位女士報警，控訴一位男士同事摸了她的手，這女士感到非常的不自在，因她覺得這位男士的捂摸並非友誼式，而是另有意圖。結果，警方在追查過程中，最後決定以「非禮」罪名控訴這位男士，罪名成立，他被判幾個星期坐牢，並且被鞭打幾鞭！
上述所言讓我們看到，那位女士以為是「性騷擾」的舉動，其實在法律上卻是屬「非禮」舉動！換句話說，若是以上的捂摸可算是「非禮」，那「性騷擾」舉動就有可能更加普遍了！
例子二：有一位牧師朋友常對女生說一些令她們覺得不自在的話。有幾次，他私底下對一位女會友說：「哇，你今天穿得好性感啊！」這位姐妹收在心中，又有一次，他對另一位姐妹說：「你有一雙真性感的腿！」完了，這位姐妹向教會張執說了，最後，領袖們調查了，這位牧者也承認了，他後來被隔職了。
經常「性騷擾」牽涉到上級騷擾屬下，但是也有屬下騷擾上級的，但並不多。問題是，我們該怎麼做？有幾點我們必須清楚明白的：
一、若是你是一位受害者，並且投訴，或是向相關的部門提出，這是你的權利，沒有人有權利說你是錯的！
二、你是一個自由人，你有自己的尊榮，沒有人（無論他或她或他們是有多么高的地位）有權利批評你作出「性騷擾」的舉動或說話的投訴！
三、記錄事情發生的日期、時間、地點、處境、具體的「性騷擾」舉動或（和）說話。
四、跟你的相關上司談論（如果騷擾者不是他/她）。在教會的話，就必須跟牧者談（如果騷擾者不是牧者）。
五、若在你的處境中所能夠提出的人，你都向他們提了，可是他們都不採取任何行動，那在香港有相關機構可進一步投訴。經常若是你警告那些有能力處理的人你會把這件事帶到相關機構，他們將會面對很嚴重的控訴——因有能力處理而不處理的人士一般上會被法庭視為「同謀者」！
六、在最後關頭，你還可以去找一位律師討論，一般上在討論的這一步，價錢是非常低的，有時可能還不算費用。而若是律師最終把這事當成一個官司來向法庭控訴「性騷擾者」，最後你在贏了官司後，一般上犯罪那一方必須付起你的費用（當然，並非一定是全部）。不過這是屬於一個civil case，即一個民與民之間的問題，所以很可能「性騷擾者」必須付所有的費用。另外，若是法律發覺「性騷擾者」的舉動直接牽涉到法律的某一條，那就成為一個criminal case，也就是成為社會與民的控訴，我們稱之為the people versus Mr (or Ms) so-and-so.
要記住，這種「性騷擾」必須處理，否則「性騷擾者」會變本加厲！
性騷擾發生在每一個社會、每一個階級、每一個機構、每一個宗教……
香港法律在這一方面乃是基於國際性的法律來裁決。性騷擾可發生在任何人身上，無論年齡、性別、種族等等。其騷擾者可男可女，且不論階級。
性騷擾並非一定牽涉到動作，語言上亦可發生，而且它並不一定需要明確的，騷擾者可用間接地語言、暗示的語言，或假借一個合理的課題來發揮性騷擾的作用。
言語方面，直接的，騷擾者可能談到自己的一些經歷，或假借自己的性想像來談論人類的原始等等。他/她可能以問題來向被害者查詢，例如：「身為一位男生（或女生），你怎麼處理像我這種想法呀？」如此問題故意假設被害者已經有類似經歷，而如此問題主要是讓被害者回答已經假設的想像。騷擾者亦可能直接向被害者提問他/她的性經歷等等。更糟的是騷擾者可借題發揮，例如：假借報章的一個有關生理報導，向被害者直接談論自己的性器官，或向被害者提問他/她的性器官的課題。
在基督教機構中，如此事情經常發生，但是因教會常說要「彼此寬恕」、「彼此接納」、「彼此原諒」、「彼此相愛」等等，結果許多時候，這些披著羊皮的狼就利用基督徒的一些理念來作出性騷擾的舉動。不久前，我一個傳道朋友跟我說，他的教會在主日崇拜邀請了一位來自浸信會大學宗教與哲學部門神學講師，陳士其博士，來講道，題目是：「不要叫我們遇見試探」，取自主禱文。證道過程中，講員這麼說：「對我來說，試探就是一個美女脫光站在我面前。」然後他繼續說：「讓我補充一下，我想姐妹的試探就是一個脫光光的劉德華在她們面前。」這才剛發生在幾個星期前！這就是一個典型的性騷擾。而若是在場的任何弟兄或姐妹感到被侵犯，他們都有全部的權利報警，而他的罪名是無可推諉的。在以上這一個例子，差不多全部的崇拜者都非常的生氣，但是沒有人提出來，只是在崇拜後議論紛紛。
但是，什麽是「性騷擾」呢？法律的定義很簡單：任何動作、言語，只要讓另一個人覺得不舒服、不自在，且該動作或言語或兩者帶有「性侵犯」的成份，那罪名便成立了。在法庭中，如果沒有證據，法庭將採納所謂的「合理的反應」的辯證（argument of reasonable behaviour）。這一個辯證法主要是按著人基本、自然地反應來決定，就是說一個人在這種情況之下，是否有必要作出如此舉動或說如此的話，而一個領受者又會有如何的反應？譬如說，一個生理學老師只是按著課本討論人類的生育，且沒有作出其他的私人或個人提問，任何投訴就很難成立。但是，如果這位生理老師在討論人類的生育時轉向男女之間的「做愛過程」，並向同學（或一位或全部，無論是男是女）：你們是否有做愛經驗？並提問一些與課題無關的細節，那若是任何同學，即便是一個，感到不舒服、不自在，他/她便有權利控訴這位老師，而就算全部的同學覺得挺好玩的，只要有一位感到不好，法庭只需要證明這位老師的確說了所謂「性騷擾」的話，而這位同學有如此感覺，這位老師的罪名就成立了。
讓我提出一些例子。例子一：曾經有一位女士報警，控訴一位男士同事摸了她的手，這女士感到非常的不自在，因她覺得這位男士的捂摸並非友誼式，而是另有意圖。結果，警方在追查過程中，最後決定以「非禮」罪名控訴這位男士，罪名成立，他被判幾個星期坐牢，並且被鞭打幾鞭！
上述所言讓我們看到，那位女士以為是「性騷擾」的舉動，其實在法律上卻是屬「非禮」舉動！換句話說，若是以上的捂摸可算是「非禮」，那「性騷擾」舉動就有可能更加普遍了！
例子二：有一位牧師朋友常對女生說一些令她們覺得不自在的話。有幾次，他私底下對一位女會友說：「哇，你今天穿得好性感啊！」這位姐妹收在心中，又有一次，他對另一位姐妹說：「你有一雙真性感的腿！」完了，這位姐妹向教會張執說了，最後，領袖們調查了，這位牧者也承認了，他後來被隔職了。
經常「性騷擾」牽涉到上級騷擾屬下，但是也有屬下騷擾上級的，但並不多。問題是，我們該怎麼做？有幾點我們必須清楚明白的：
一、若是你是一位受害者，並且投訴，或是向相關的部門提出，這是你的權利，沒有人有權利說你是錯的！
二、你是一個自由人，你有自己的尊榮，沒有人（無論他或她或他們是有多么高的地位）有權利批評你作出「性騷擾」的舉動或說話的投訴！
三、記錄事情發生的日期、時間、地點、處境、具體的「性騷擾」舉動或（和）說話。
四、跟你的相關上司談論（如果騷擾者不是他/她）。在教會的話，就必須跟牧者談（如果騷擾者不是牧者）。
五、若在你的處境中所能夠提出的人，你都向他們提了，可是他們都不採取任何行動，那在香港有相關機構可進一步投訴。經常若是你警告那些有能力處理的人你會把這件事帶到相關機構，他們將會面對很嚴重的控訴——因有能力處理而不處理的人士一般上會被法庭視為「同謀者」！
六、在最後關頭，你還可以去找一位律師討論，一般上在討論的這一步，價錢是非常低的，有時可能還不算費用。而若是律師最終把這事當成一個官司來向法庭控訴「性騷擾者」，最後你在贏了官司後，一般上犯罪那一方必須付起你的費用（當然，並非一定是全部）。不過這是屬於一個civil case，即一個民與民之間的問題，所以很可能「性騷擾者」必須付所有的費用。另外，若是法律發覺「性騷擾者」的舉動直接牽涉到法律的某一條，那就成為一個criminal case，也就是成為社會與民的控訴，我們稱之為the people versus Mr (or Ms) so-and-so.
要記住，這種「性騷擾」必須處理，否則「性騷擾者」會變本加厲！
Some Refelctions
Wednesday, 20th October 2010, 00:21 hrs
Three interesting things happened on Monday afternoon. The first is a lunch conversation with a 'friend', who had planned to have lunch with me two weeks ago but, owing to the last-minute visit of an official guest, the originally planned lunch had to be cancelled. We then re-scheduled another day, which took place last Monday.
The conversation, on the face of it, appeared rather superficial and mild. We exchanged a little information of our activities the past couple of years, for me it was the past two years. The reason is that this was in fact our first lunch. The conversation had begun with a focus on my 'church life', that is, what church I was attending and what sort of tradition it was and the like. With that beginning, the focus shifted to our preference for sacred music. This led to a mutual exchange of, first, our views and then our ideas. It was impressed upon me that people, particularly the young of today looked at sacred music and its lyrics rather differently, and that the repetitive singing in many of the praise songs today was in fact calculated to ensure that the songs and their words would penetrate into the deeper levels of the worshippers.
I thought to myself. Perhaps, there remains a struggle between what N. T. Wright says 'a system of piped water' versus 'a bursting forth of the under-the-concrete-pavement water'. The former refers to the traditional philosophy that kept people and belief separate from everyday life, whereas the latter speaks of the longing, thirsting, and the consequent gushing forth of 'spiritualities' seen today in many different and varied forms, and in various religious garbs and unconventional apparatuses. While Wright has his own convictions re the many things Christian and secular, it is of fundamental importance that we consider the reformers' dictum of 'the reformation is always reforming'. It is true we need to adapt to the ever changing world and circumstances; but it is equally true of the never-changing foundation of the apostolic faith, which has given rise to the many traditions today, not least of which is the theologically founded and content-filled singing at formal worship. It must be mentioned though, that Wright is not to be misunderstood as opposing tradition. In fact, what he argues for in his Simply Christian (London: SPCK, 2006) is a call to a more biblical, more robust, much more solid faith.
The conversation has spurred me on to further reflections on some of my own recent struggles, in terms of cultural, theological and spiritual values. I have been rather vocal over several issues. However, I have been seen as possessing a different set of cultural values owing to the fact of my differing cultural background. Never mind the oft-repeated call for the celebration of diversity! I have now better understood the implications as well as ramifications of some of what I have raised, and the general discomfort of others resulting from it. The well nuanced conversation calls to mind Proverbs 19.20, which says, 'Listen to advice and accept instruction, that you may gain wisdom for the future'. I particularly love the next verse: 'The human mind may devise many plans, but it is the purpose of the Lord that will be established'. The Proverbs here does not advise against planning or discussion. In fact, it encourages planning, only that the planner should be sensitive to the fact that whatever one plans it is the Lord's purposes that are to be established. Thus every human's plan should rightly fit into God's purposes. What these purposes are is another question altogether.
I must say I would be a fool, indeed, not to heed the advice resulting from the lunch conversation.
The other interesting thing I happened to witness was how a wasp attacked a dragon-fly double its size. First the wasp flew on top of the dragon-fly and struggled and finally snipped off the latter's wings. It then drove its sting into the head of the dragon-fly and, with all its legs properly and firmly holding the dragon-fly, hoisted the latter and flew off, presumably to its lodging to feed its young.
I watched with amazement and felt a sense of wonder, though at the same time a sense of the seemingly animal-insect world in which we humans sometimes (or oftentimes?) live. It speaks of strategy, self-interest, annihilation of the other, and such like. But I do not wish to sound too despondent. The truth of the matter is that we live in a fallen world, in which most of the times our minds and thoughts are warped and crooked. Today, we are in such urgent need of justice. Yet, oftentimes what we regard as injustice in far away lands happens right in our midst and, sometimes, we even perpetuate such injustices as racism, discrimination against the poor and women, the ever widening divide between the rich and the poor, the use of authority in the name of religion to dominate and exercise hegemony over those under us, and the like. How can we as Christians reflect the justice of God, even as God has demonstrated his justice in the incarnation?
There is a third experience, that of discrimination I personally experienced at Wellcome. At the check-out counter, after picking up my groceries, I realised the counter staff spoke a brand of Cantonese that was simply too colloquial for me. Upon learning that I could not speak Cantonese, the staff immediately expressed her irritation and impatience, with explicit facial expressions. We tried to communicate in putonghua but, to my dismay, she simply could not understand my putonghua, nor I hers! She grew more impatient and turned to her colleague for help, who simply could not be bothered when she realised it was a putonghua speaker (assuming I came from the mainland). Behind me was another patron, a man about 1.8 metre in height, who looked at me with equal amount of unfriendliness. He then tried to help, as he would be held up if he didn't. But as he spoke, he gave me a look of utter contempt and in a tone that, though not raised, was sufficiently unfriendly for me to sense a certain animosity and dislike. At that very moment, the first in my almost half a century of my life on earth, I felt absolutely and totally discriminated against. I spoke so softly, as I had become so intimidated and, with trepidation, thanked the staff and the man and walked away shaken and in tremour. While on the light rail I felt, for the first time in my life, no anger but instead, almost driven to tears... I have thought to myself that from now on, I shall speak only English...but then was immediately reminded that earlier in the evening when I made a call to the Bank of China, the person answering the phone, upon hearing me speak English, banged the phone down.
What do I do in such unjust circumstances? I do not know. Perhaps, it tells me that this is but part and parcel of living in a broken and fallen world. While I may hope people will eventually grow and become mature, I cannot hold out much, or expect too much.
I thought to myself that every human person is a creature of the divine, wherever he/she comes from, whatever he/she may be (race, job, sex, health), whatever age he/she may be, I cannot and must not discriminate against him or her. It dawns on me that, as Christians, I would need to regard myself as a citizen of heaven, and therefore while I am on earth I will always be a traveller, and therefore I must embrace every other fellow traveller, ensuring therefore the exclusion of injustice.
Three interesting things happened on Monday afternoon. The first is a lunch conversation with a 'friend', who had planned to have lunch with me two weeks ago but, owing to the last-minute visit of an official guest, the originally planned lunch had to be cancelled. We then re-scheduled another day, which took place last Monday.
The conversation, on the face of it, appeared rather superficial and mild. We exchanged a little information of our activities the past couple of years, for me it was the past two years. The reason is that this was in fact our first lunch. The conversation had begun with a focus on my 'church life', that is, what church I was attending and what sort of tradition it was and the like. With that beginning, the focus shifted to our preference for sacred music. This led to a mutual exchange of, first, our views and then our ideas. It was impressed upon me that people, particularly the young of today looked at sacred music and its lyrics rather differently, and that the repetitive singing in many of the praise songs today was in fact calculated to ensure that the songs and their words would penetrate into the deeper levels of the worshippers.
I thought to myself. Perhaps, there remains a struggle between what N. T. Wright says 'a system of piped water' versus 'a bursting forth of the under-the-concrete-pavement water'. The former refers to the traditional philosophy that kept people and belief separate from everyday life, whereas the latter speaks of the longing, thirsting, and the consequent gushing forth of 'spiritualities' seen today in many different and varied forms, and in various religious garbs and unconventional apparatuses. While Wright has his own convictions re the many things Christian and secular, it is of fundamental importance that we consider the reformers' dictum of 'the reformation is always reforming'. It is true we need to adapt to the ever changing world and circumstances; but it is equally true of the never-changing foundation of the apostolic faith, which has given rise to the many traditions today, not least of which is the theologically founded and content-filled singing at formal worship. It must be mentioned though, that Wright is not to be misunderstood as opposing tradition. In fact, what he argues for in his Simply Christian (London: SPCK, 2006) is a call to a more biblical, more robust, much more solid faith.
The conversation has spurred me on to further reflections on some of my own recent struggles, in terms of cultural, theological and spiritual values. I have been rather vocal over several issues. However, I have been seen as possessing a different set of cultural values owing to the fact of my differing cultural background. Never mind the oft-repeated call for the celebration of diversity! I have now better understood the implications as well as ramifications of some of what I have raised, and the general discomfort of others resulting from it. The well nuanced conversation calls to mind Proverbs 19.20, which says, 'Listen to advice and accept instruction, that you may gain wisdom for the future'. I particularly love the next verse: 'The human mind may devise many plans, but it is the purpose of the Lord that will be established'. The Proverbs here does not advise against planning or discussion. In fact, it encourages planning, only that the planner should be sensitive to the fact that whatever one plans it is the Lord's purposes that are to be established. Thus every human's plan should rightly fit into God's purposes. What these purposes are is another question altogether.
I must say I would be a fool, indeed, not to heed the advice resulting from the lunch conversation.
The other interesting thing I happened to witness was how a wasp attacked a dragon-fly double its size. First the wasp flew on top of the dragon-fly and struggled and finally snipped off the latter's wings. It then drove its sting into the head of the dragon-fly and, with all its legs properly and firmly holding the dragon-fly, hoisted the latter and flew off, presumably to its lodging to feed its young.
I watched with amazement and felt a sense of wonder, though at the same time a sense of the seemingly animal-insect world in which we humans sometimes (or oftentimes?) live. It speaks of strategy, self-interest, annihilation of the other, and such like. But I do not wish to sound too despondent. The truth of the matter is that we live in a fallen world, in which most of the times our minds and thoughts are warped and crooked. Today, we are in such urgent need of justice. Yet, oftentimes what we regard as injustice in far away lands happens right in our midst and, sometimes, we even perpetuate such injustices as racism, discrimination against the poor and women, the ever widening divide between the rich and the poor, the use of authority in the name of religion to dominate and exercise hegemony over those under us, and the like. How can we as Christians reflect the justice of God, even as God has demonstrated his justice in the incarnation?
There is a third experience, that of discrimination I personally experienced at Wellcome. At the check-out counter, after picking up my groceries, I realised the counter staff spoke a brand of Cantonese that was simply too colloquial for me. Upon learning that I could not speak Cantonese, the staff immediately expressed her irritation and impatience, with explicit facial expressions. We tried to communicate in putonghua but, to my dismay, she simply could not understand my putonghua, nor I hers! She grew more impatient and turned to her colleague for help, who simply could not be bothered when she realised it was a putonghua speaker (assuming I came from the mainland). Behind me was another patron, a man about 1.8 metre in height, who looked at me with equal amount of unfriendliness. He then tried to help, as he would be held up if he didn't. But as he spoke, he gave me a look of utter contempt and in a tone that, though not raised, was sufficiently unfriendly for me to sense a certain animosity and dislike. At that very moment, the first in my almost half a century of my life on earth, I felt absolutely and totally discriminated against. I spoke so softly, as I had become so intimidated and, with trepidation, thanked the staff and the man and walked away shaken and in tremour. While on the light rail I felt, for the first time in my life, no anger but instead, almost driven to tears... I have thought to myself that from now on, I shall speak only English...but then was immediately reminded that earlier in the evening when I made a call to the Bank of China, the person answering the phone, upon hearing me speak English, banged the phone down.
What do I do in such unjust circumstances? I do not know. Perhaps, it tells me that this is but part and parcel of living in a broken and fallen world. While I may hope people will eventually grow and become mature, I cannot hold out much, or expect too much.
I thought to myself that every human person is a creature of the divine, wherever he/she comes from, whatever he/she may be (race, job, sex, health), whatever age he/she may be, I cannot and must not discriminate against him or her. It dawns on me that, as Christians, I would need to regard myself as a citizen of heaven, and therefore while I am on earth I will always be a traveller, and therefore I must embrace every other fellow traveller, ensuring therefore the exclusion of injustice.
Some Thoughts on John 5.1-18
Thursday, 21st October 2010, 22:29 hrs
Most of us would have heard, I assume, that God never forces us anything we never want or desire, for example, salvation. In other words, if we do not want to go to heaven, God is unlikely to carry us kicking into heaven! However, today we do hear often that there are sick people who in fact never want healed, much like those who, mistakenly, refuse salvation. One of the interpretations of the Gospel of John chapter 5 and verses 1-18 is precisely one such example of mistaken hermeneutics, which posits that the man paralysed for 38 years in fact did not wish to be healed.
If we examine more closely, the text has not an iota of hint that the man did not want to be healed. For in verses 2-5, the reader is introduced to the context in general, i.e. the place, the many different kinds of sick people, and then verse 5 zooms in on the paralysed man with these words, 'One man was there who had been ill...'. In other words, the writer of the Fourth Gospel did not intend to focus on healing per se, since only one out of so many was chosen for the story. Rather, the paralysed man plays only a small role in the larger scheme of things of the writer. And for all we know, this is not even the main focus of this passage! Still, we would need to clarify this particular point.
So clarify we must! We are told in verse 6 that Jesus 'saw him lying there and knew that he had been there a long time' (italics mine). In other words, Jesus must have observed for a while and so discovered about the paralysed man's desire and hope. And the end of verse 6 reports Jesus' question to the man if he would want to be healed. Verse 7 records the man's answer, almost as if he was saying to Jesus, 'What do you think? Just look at the situation I am in - whenever the water was stirred and I was trying to get in, someone would go ahead of me'. And the fact that this man had been there for so many years shows that he truly wanted to be made well. Thus, Jesus must have understood from the man's response that he genuinely wanted to be healed. That is why Jesus followed up with the imperative, 'Stand up, take your mat and walk' (v 8). This is where what Jesus has done is what we have said earlier, would Jesus impose healing upon the paralytic if the latter did not want healing? And as verse 9 tells us, 'At once the man was made well' (emphasis mine). The term for 'at once' in the Greek is eutheos, which hints at the possibility that the man did indeed want healing.
If we should accept the idea that the man in fact refuses healing, but that Jesus nonetheless made him well, then we are as good as making the suggestion that Jesus would impose on someone or, indeed, anyone or even everyone, what he or she does not want. And if we push this idea or argument to its logical conclusion, there would be no need for evangelism, since God will after all make everyone believe in him!
But the more important is that the healing of the paralytic is not even the central point of the story! We are told it was on a Sabbath that Jesus did the healing, and the Jews were displeased over the fact that this act of 'lifting' the mattress and the healing itself were both acts which broke the Sabbath rule. The act of Jesus in healing the man posed as a direct challenge to the Jewish authority, which in turn challenged the authority of Jesus. More interestingly, the act of healing speaks of Jesus' rule over sickness. This further puts him on a level quite above human ability. And later we are told that the Jews started persecuting Jesus because he healed on the Sabbath, and the Gospel's writer has Jesus say that he and God are one (v 18).
Indeed, the penultimate paragraph is further confirmed by the verses that follow, which focus on Jesus' authority as the son of God. The same theme then keeps running for many more paragraphs to come.
But interpreting the Fourth Gospel is not easy and cannot be done simply by looking at a little story without considering the overall structure of the Gospel, the overall theological thrust of the biblical author, and the literary and social contexts. For example, the question of the severity of breaking the Sabbath in John 5 cannot be overlooked, nor the structure of the 'Seven Sign's'.
We need to be strict and not draw applications in a haphazard manner. The overall theme of this passage is the authority of Jesus, we therefore cannot say that the intention of the biblical author is unimportant, or unnecessary. If the meaning of the base text is not established first, how can we ever go further? And if we do go further, without regard for the meaning of the text, then are we not guilty of corrupting the Word of God?
How then should I approach this passage? It depends on what I wish to do. If, supposing, I am going to preach on this particular passage, what I wil do is to set the text as deeply as I can in its social context. In other words, the first thing I will do is to draw attention to the Jewish setting as mentioned in verse 1. This will set the tone and mood of the story, and rightly! I would then focus on the 'implications of Jesus' healing on a Sabbath'. I think this is a far better title, and a more nuanced one. A rough outline would be as follows:
(1) Introduction - introduces the title, the text, the flow of the sermon.
(2) How the text came to focus on this healing event
(3) Implications of breach of the Sabbath - who Jesus really is!
(4) What theological meaing there might be for believers today
Blessed be the God who has given us his Word, so that we may not only study it, but also analyse it, debate it, quarrel with it, and above all, love it.
Most of us would have heard, I assume, that God never forces us anything we never want or desire, for example, salvation. In other words, if we do not want to go to heaven, God is unlikely to carry us kicking into heaven! However, today we do hear often that there are sick people who in fact never want healed, much like those who, mistakenly, refuse salvation. One of the interpretations of the Gospel of John chapter 5 and verses 1-18 is precisely one such example of mistaken hermeneutics, which posits that the man paralysed for 38 years in fact did not wish to be healed.
If we examine more closely, the text has not an iota of hint that the man did not want to be healed. For in verses 2-5, the reader is introduced to the context in general, i.e. the place, the many different kinds of sick people, and then verse 5 zooms in on the paralysed man with these words, 'One man was there who had been ill...'. In other words, the writer of the Fourth Gospel did not intend to focus on healing per se, since only one out of so many was chosen for the story. Rather, the paralysed man plays only a small role in the larger scheme of things of the writer. And for all we know, this is not even the main focus of this passage! Still, we would need to clarify this particular point.
So clarify we must! We are told in verse 6 that Jesus 'saw him lying there and knew that he had been there a long time' (italics mine). In other words, Jesus must have observed for a while and so discovered about the paralysed man's desire and hope. And the end of verse 6 reports Jesus' question to the man if he would want to be healed. Verse 7 records the man's answer, almost as if he was saying to Jesus, 'What do you think? Just look at the situation I am in - whenever the water was stirred and I was trying to get in, someone would go ahead of me'. And the fact that this man had been there for so many years shows that he truly wanted to be made well. Thus, Jesus must have understood from the man's response that he genuinely wanted to be healed. That is why Jesus followed up with the imperative, 'Stand up, take your mat and walk' (v 8). This is where what Jesus has done is what we have said earlier, would Jesus impose healing upon the paralytic if the latter did not want healing? And as verse 9 tells us, 'At once the man was made well' (emphasis mine). The term for 'at once' in the Greek is eutheos, which hints at the possibility that the man did indeed want healing.
If we should accept the idea that the man in fact refuses healing, but that Jesus nonetheless made him well, then we are as good as making the suggestion that Jesus would impose on someone or, indeed, anyone or even everyone, what he or she does not want. And if we push this idea or argument to its logical conclusion, there would be no need for evangelism, since God will after all make everyone believe in him!
But the more important is that the healing of the paralytic is not even the central point of the story! We are told it was on a Sabbath that Jesus did the healing, and the Jews were displeased over the fact that this act of 'lifting' the mattress and the healing itself were both acts which broke the Sabbath rule. The act of Jesus in healing the man posed as a direct challenge to the Jewish authority, which in turn challenged the authority of Jesus. More interestingly, the act of healing speaks of Jesus' rule over sickness. This further puts him on a level quite above human ability. And later we are told that the Jews started persecuting Jesus because he healed on the Sabbath, and the Gospel's writer has Jesus say that he and God are one (v 18).
Indeed, the penultimate paragraph is further confirmed by the verses that follow, which focus on Jesus' authority as the son of God. The same theme then keeps running for many more paragraphs to come.
But interpreting the Fourth Gospel is not easy and cannot be done simply by looking at a little story without considering the overall structure of the Gospel, the overall theological thrust of the biblical author, and the literary and social contexts. For example, the question of the severity of breaking the Sabbath in John 5 cannot be overlooked, nor the structure of the 'Seven Sign's'.
We need to be strict and not draw applications in a haphazard manner. The overall theme of this passage is the authority of Jesus, we therefore cannot say that the intention of the biblical author is unimportant, or unnecessary. If the meaning of the base text is not established first, how can we ever go further? And if we do go further, without regard for the meaning of the text, then are we not guilty of corrupting the Word of God?
How then should I approach this passage? It depends on what I wish to do. If, supposing, I am going to preach on this particular passage, what I wil do is to set the text as deeply as I can in its social context. In other words, the first thing I will do is to draw attention to the Jewish setting as mentioned in verse 1. This will set the tone and mood of the story, and rightly! I would then focus on the 'implications of Jesus' healing on a Sabbath'. I think this is a far better title, and a more nuanced one. A rough outline would be as follows:
(1) Introduction - introduces the title, the text, the flow of the sermon.
(2) How the text came to focus on this healing event
(3) Implications of breach of the Sabbath - who Jesus really is!
(4) What theological meaing there might be for believers today
Blessed be the God who has given us his Word, so that we may not only study it, but also analyse it, debate it, quarrel with it, and above all, love it.
I'm Just a Poor Wayfaring Stranger...
Friday, 22nd October 2010, 22:32 hrs
During teenage years, my eldest brother taught me a Christian folk song that belonged to the conservative evangelical ethos and is eschatologically orientated. It goes as follows:
I'm just a poor wayfaring stranger
A-traveling through, this world of woe.
Yet there's no sickness, toil nor danger
In that bright land, to which I go.
I'm going there to see my father
I'm going there no more to roam;
I'm just a go-ing over Jordan
I'm just a go-ing over home.
I know dark clouds will gather round me
I know my way is rough and steep;
Yet beauteous fields lie just before me
Where God's redeemed, their vigils keep
I'm going there to see my mother
She said she'd meet me when I come;
I'm just a go-ing over Jordan
I'm just a go-ing over home.
I'll soon be free from every trial,
From every sorrow, and each deep grief,
Stressed by Christians I feel so tired,
I wish to leave this world in peace.
I'm going there to meet my dear wife,
Who's waiting for me everyday;
I'm just a go-ing over Jordan
I'm just a go-ing over home.
I want to sing salvation's story,
In concert with the blood-washed band;
I want to be with my dear Jesus,
When I get home to that good land.
I’m goin' home to see my Savior;
Who shed for me his precious blood;
I’m just a-goin' o'er Jordan,
I’m just a-goin' o'er home.
The above folk song somehow captures my thoughts and, perhaps, some of my 'emotions' (if there are any). I have reflected over the past two years on my journey to Hong Kong. I've wondered about the things that have happened to me and understood that in life, there would always be good and bad decisions, choices, regrets, and such like. What decisions and choices I have made and how I feel, I do not think it wise to explicitly express them here, since I'm in a community of rumour mongers. But the title of the song and some of the lyrics are so well written and reflect so much of what I feel.
Thank God for songs!
During teenage years, my eldest brother taught me a Christian folk song that belonged to the conservative evangelical ethos and is eschatologically orientated. It goes as follows:
I'm just a poor wayfaring stranger
A-traveling through, this world of woe.
Yet there's no sickness, toil nor danger
In that bright land, to which I go.
I'm going there to see my father
I'm going there no more to roam;
I'm just a go-ing over Jordan
I'm just a go-ing over home.
I know dark clouds will gather round me
I know my way is rough and steep;
Yet beauteous fields lie just before me
Where God's redeemed, their vigils keep
I'm going there to see my mother
She said she'd meet me when I come;
I'm just a go-ing over Jordan
I'm just a go-ing over home.
I'll soon be free from every trial,
From every sorrow, and each deep grief,
Stressed by Christians I feel so tired,
I wish to leave this world in peace.
I'm going there to meet my dear wife,
Who's waiting for me everyday;
I'm just a go-ing over Jordan
I'm just a go-ing over home.
I want to sing salvation's story,
In concert with the blood-washed band;
I want to be with my dear Jesus,
When I get home to that good land.
I’m goin' home to see my Savior;
Who shed for me his precious blood;
I’m just a-goin' o'er Jordan,
I’m just a-goin' o'er home.
The above folk song somehow captures my thoughts and, perhaps, some of my 'emotions' (if there are any). I have reflected over the past two years on my journey to Hong Kong. I've wondered about the things that have happened to me and understood that in life, there would always be good and bad decisions, choices, regrets, and such like. What decisions and choices I have made and how I feel, I do not think it wise to explicitly express them here, since I'm in a community of rumour mongers. But the title of the song and some of the lyrics are so well written and reflect so much of what I feel.
Thank God for songs!
I Life up My Eyes...
Co-workers’ Prayer Meeting
5th November 2010; 0800 hours
Psalm 121: The title – Song of Ascent
This is in fact a Song of Ascents, which really means ‘going up’. It means both a physical move upwards, suggesting a physical expression of worship, and a mental upward look, suggesting a certain psychological hope. But it also suggests to the congregation that the ‘song’ is meant to move up in tune, reaching a climax at the end where the people would declare and affirm the everlasting presence of Yahweh, and therefore of his ever abiding protection.
We do not know who in fact penned the psalm, nor can we tell who its author is. It has both very early wilderness connotations as well as post-exilic tones. Perhaps this is why we are able to use it more freely.
Verse 1
In verse one, the psalmist speaks of lifting his eyes to the hills, and there he raises a question: from whom does my help come? And he goes on to answer it himself.
‘Hill’ or ‘mountain’ in the Ancient Near East represented a dwelling of the divine, where worship usually took place. Thus, we read in the Old Testament that the kings of Israel committed sins by building places of worship on high places. Of course, ‘mountain’ also reminds us of the story of Moses’ ascent to Mount Sinai where Yahweh met and gave him the Ten Commandments. Similarly, we learn that Elijah encountered God in the mountains.
But over here in this verse, the psalmist uses the plural ‘hills’, as if to ask if all the gods might be able to help. He then goes on, in verse two, to refer to the God who created the heavens and the earth – thus he looks beyond hills and mountains to the one who transcends all creation.
Verse 2
Verse two is almost a declaration against all the gods of the nations by focusing on Yahweh as the creator of the heavens and the earth. What we see here is the ‘sovereignty’ of Yahweh, a concept of God that is relatively well developed, and therefore the verse suggests a relatively late date for this psalm.
Verses 3-4
When Israel was in the wilderness, and later during the exile, they had their own arrangements for centry and guards. They know how difficult it is to stay awake. But in the process they have experienced God’s protection and so concluded that the God who created the heavens and the earth does not slumber nor sleep (不打盹，也不睡覺). For they realise that those times when they fell asleep, it was their creator who preserved them and therefore ensured their continued existence.
Verse 5
Therefore in verse five, the psalmst is able to say that Yahweh is Israel’s ‘keeper’ (保護者) and ‘your shade’ (蔭庇者). Thus we see a move from understanding Yahweh as the creator of the heavens and earth, as someone who transcends the creation, to a national ‘keeper’ and ‘shade’.
This understanding shows us how they have come to understand God as not only universal but also national, and indeed personal.
Verse 6
That is why in verse six, the psalmist speaks about the sun and the moon (白日太陽和夜間月亮). Israel was in the wilderness and knew well the summer heat in the desert. The term ‘strike’ might well be a reference to ‘heatwave’ or ‘extreme sun-burns’. And the ‘moon’ will not pose a problem. The Chinese translation is interesting (夜間月亮不會害你). We know it is in the ‘dark’ that evil schemes plotted. The Israelites experienced sudden attacks in the night (突擊). The ‘sun’ and ‘moon’ also represent something beyond them, over which they have no control. But Yahweh is the creator and therefore is sovereign over his creation.
Verse 7
So from a high and lofty creator, the psalmist gradually comes to understand Yahweh as Israel’s ‘keeper’ and ‘shade’.
Here the term ‘keeper’ carries the concept of ‘保守’. And the psalmist understands this as ‘keeping Israel from all evil’; and the other way of looking at it is that Yahweh gives life when he keeps it (保守).
But how do we explain human plight, both natural and bilateral or transnationl?
Verse 8
In fact, this psalm was written for the purpose of Israel’s plight as well as restoration. Thus, the psalmist in this verse speaks about ‘your coming in and your going out’ (你出你入). The ‘going out’ and ‘coming in’ are not the ‘出入平安’ that we Chinese refer to, but are a reference to Israel’s history during which Yahweh was her ‘keeper’. Whether it was ‘going in’ to Egypt, ‘coming out of’ Egypt, ‘going into’ the wilderness’, ‘coming out of’ the wilderness’ and ‘going into’ the promised land, ‘being deported out of’ Jerusalem’ and later ‘back into’ Jerusalem’ (i.e. return), the high and lofty creator is their protector.
This final verse therefore suggests that the psalm was penned years after the return (post-exilic), after the destruction of the temple. That is why it is called Song of Ascent, perhaps there is no temple for them to go up to.
Conclusion
The psalm brings to mind the everlasting Yahweh, as the final clause says, who does not ‘slumber’ nor ‘sleep’. And the clause ‘henceforth and forever more’ became a central thought on which the people of Israel could draw for their national restoration in 1948, the years before which Jews everywhere basically kept in mind the ‘land of Israel’ (eretz Izra-el) as given by Yahweh.
He (Yahweh) goes on to deliver his people years later through Jesus Christ, so that a ‘new Israel’ was formed and ‘new people’ created. Today, believers in Christ Jesus are part of this ‘new people’, ‘new Israel’. And indeed, we are part of this.
It therefore calls for our similar act in ‘lifting up our eyes to the hills’ and re-affirm the fact that our help comes from Yahweh who made the heavens and the earth.
Let us pray:
Dear creator God and father of humanity, grant us eyes that lift up to the hills, and hearts that understand you as our ‘keeper’ and ‘shade’, our deliverer who will guard our ‘coming in’ and our ‘going out’, now and forever. Thank you in Jesus Christ. Amen.
5th November 2010; 0800 hours
Psalm 121: The title – Song of Ascent
This is in fact a Song of Ascents, which really means ‘going up’. It means both a physical move upwards, suggesting a physical expression of worship, and a mental upward look, suggesting a certain psychological hope. But it also suggests to the congregation that the ‘song’ is meant to move up in tune, reaching a climax at the end where the people would declare and affirm the everlasting presence of Yahweh, and therefore of his ever abiding protection.
We do not know who in fact penned the psalm, nor can we tell who its author is. It has both very early wilderness connotations as well as post-exilic tones. Perhaps this is why we are able to use it more freely.
Verse 1
In verse one, the psalmist speaks of lifting his eyes to the hills, and there he raises a question: from whom does my help come? And he goes on to answer it himself.
‘Hill’ or ‘mountain’ in the Ancient Near East represented a dwelling of the divine, where worship usually took place. Thus, we read in the Old Testament that the kings of Israel committed sins by building places of worship on high places. Of course, ‘mountain’ also reminds us of the story of Moses’ ascent to Mount Sinai where Yahweh met and gave him the Ten Commandments. Similarly, we learn that Elijah encountered God in the mountains.
But over here in this verse, the psalmist uses the plural ‘hills’, as if to ask if all the gods might be able to help. He then goes on, in verse two, to refer to the God who created the heavens and the earth – thus he looks beyond hills and mountains to the one who transcends all creation.
Verse 2
Verse two is almost a declaration against all the gods of the nations by focusing on Yahweh as the creator of the heavens and the earth. What we see here is the ‘sovereignty’ of Yahweh, a concept of God that is relatively well developed, and therefore the verse suggests a relatively late date for this psalm.
Verses 3-4
When Israel was in the wilderness, and later during the exile, they had their own arrangements for centry and guards. They know how difficult it is to stay awake. But in the process they have experienced God’s protection and so concluded that the God who created the heavens and the earth does not slumber nor sleep (不打盹，也不睡覺). For they realise that those times when they fell asleep, it was their creator who preserved them and therefore ensured their continued existence.
Verse 5
Therefore in verse five, the psalmst is able to say that Yahweh is Israel’s ‘keeper’ (保護者) and ‘your shade’ (蔭庇者). Thus we see a move from understanding Yahweh as the creator of the heavens and earth, as someone who transcends the creation, to a national ‘keeper’ and ‘shade’.
This understanding shows us how they have come to understand God as not only universal but also national, and indeed personal.
Verse 6
That is why in verse six, the psalmist speaks about the sun and the moon (白日太陽和夜間月亮). Israel was in the wilderness and knew well the summer heat in the desert. The term ‘strike’ might well be a reference to ‘heatwave’ or ‘extreme sun-burns’. And the ‘moon’ will not pose a problem. The Chinese translation is interesting (夜間月亮不會害你). We know it is in the ‘dark’ that evil schemes plotted. The Israelites experienced sudden attacks in the night (突擊). The ‘sun’ and ‘moon’ also represent something beyond them, over which they have no control. But Yahweh is the creator and therefore is sovereign over his creation.
Verse 7
So from a high and lofty creator, the psalmist gradually comes to understand Yahweh as Israel’s ‘keeper’ and ‘shade’.
Here the term ‘keeper’ carries the concept of ‘保守’. And the psalmist understands this as ‘keeping Israel from all evil’; and the other way of looking at it is that Yahweh gives life when he keeps it (保守).
But how do we explain human plight, both natural and bilateral or transnationl?
Verse 8
In fact, this psalm was written for the purpose of Israel’s plight as well as restoration. Thus, the psalmist in this verse speaks about ‘your coming in and your going out’ (你出你入). The ‘going out’ and ‘coming in’ are not the ‘出入平安’ that we Chinese refer to, but are a reference to Israel’s history during which Yahweh was her ‘keeper’. Whether it was ‘going in’ to Egypt, ‘coming out of’ Egypt, ‘going into’ the wilderness’, ‘coming out of’ the wilderness’ and ‘going into’ the promised land, ‘being deported out of’ Jerusalem’ and later ‘back into’ Jerusalem’ (i.e. return), the high and lofty creator is their protector.
This final verse therefore suggests that the psalm was penned years after the return (post-exilic), after the destruction of the temple. That is why it is called Song of Ascent, perhaps there is no temple for them to go up to.
Conclusion
The psalm brings to mind the everlasting Yahweh, as the final clause says, who does not ‘slumber’ nor ‘sleep’. And the clause ‘henceforth and forever more’ became a central thought on which the people of Israel could draw for their national restoration in 1948, the years before which Jews everywhere basically kept in mind the ‘land of Israel’ (eretz Izra-el) as given by Yahweh.
He (Yahweh) goes on to deliver his people years later through Jesus Christ, so that a ‘new Israel’ was formed and ‘new people’ created. Today, believers in Christ Jesus are part of this ‘new people’, ‘new Israel’. And indeed, we are part of this.
It therefore calls for our similar act in ‘lifting up our eyes to the hills’ and re-affirm the fact that our help comes from Yahweh who made the heavens and the earth.
Let us pray:
Dear creator God and father of humanity, grant us eyes that lift up to the hills, and hearts that understand you as our ‘keeper’ and ‘shade’, our deliverer who will guard our ‘coming in’ and our ‘going out’, now and forever. Thank you in Jesus Christ. Amen.
不再是个孤零零的老头子
週四、2010年11月11日、21:16時
在一個冬天的夜晚中，一個孤零零的中年人踏進他的晚年，成為一個老年人……
他坐下來，把放在床底下的箱子拉出來，箱子蓋充滿了灰塵，還有個鎖，他便把它打開，嘩啦一聲……哇，他一生的積蓄全都落出來……有銅幣、瑪瑙戒指 、金鏈子、鈔票、古董銅幣……他看著這些積蓄一陣子，舉起頭來望著在牆上的一面鏡子，看到自己所剩的頭髮都白了許多，面上也多了許多皺紋，兩字眼睛也沒什麼精神。他再往上望，看到自己家裡掛著的一副十字架，這麼久了，也已經充滿灰塵了。原來他是個基督徒，因十字架是個空的，他並非天主教徒……
他坐在那裡發呆一陣子，突然間客廳的時鐘響了，啊？他已經發呆了兩個半小時了！他開始想了……我是個基督徒……又怎樣呢？
他想到曾經在教會火熱的做事，即是所謂的“服事”，但是到頭來，他的家人一個一個的過世了，開始的時候，教會還鼓勵他，但是他的失去也改變了他，使他多想一些人生的事，因此他也變成一個很靜的人，教會就慢慢的拒絕他，最終，他就停止去教會了。最後，人人所說的“耶穌的愛”全都不知去了哪裡……
可是，他繼續的信下去，因為這是他唯一的信仰，也是他這麼多年來所得到的教導。雖然身旁沒有人，他總可以跟自己說話，跟自己說笑……
這一個晚上，他看著自己的樣子，想起年輕時的頭髮、精神的眼神、光滑的皮膚、寬闊的肩膀，但是現在的他卻只剩沒幾根白頭髮、一個稍微凸出的肚腩、兩隻沒什麽力量的腳，全身都在疼；而在這一個晚上，他又發覺他兩隻手已經不聽使喚，它們一直不停的抖，他問自己：“我是否患上了帕金森氏病？”然而，他也似乎不太憂慮，或許只有他自己一個人吧？
不久前，他結交了一些朋友，他們起初跟他挺好的，但是後來卻開始跟他爭這爭那，他不明白一個老頭子，爲什麽人家還要這麼對待他，後來他發覺，原來他一生中給他問題的人都有一個共同點：他們都是信耶穌基督的，且都炫耀自己很有靈命。他終於學習到，人生不是學習信仰，而是活出信仰……
老頭子在這一個晚上就坐在那兒，想啊想啊……
一個星期後，終於有人發覺在元朗的一間房子里，有個老頭子坐在那裡發呆，他身旁有一個箱子……他們報警了，後來證實了，他已經發呆一個星期了……
一個星期前，在天堂里有一個客人到訪，他是一個有一頭黑髮的年輕人，眼神很有精神，身體結實，許多天堂的人都伸出手來歡迎他……
在一個冬天的夜晚中，一個孤零零的中年人踏進他的晚年，成為一個老年人……
他坐下來，把放在床底下的箱子拉出來，箱子蓋充滿了灰塵，還有個鎖，他便把它打開，嘩啦一聲……哇，他一生的積蓄全都落出來……有銅幣、瑪瑙戒指 、金鏈子、鈔票、古董銅幣……他看著這些積蓄一陣子，舉起頭來望著在牆上的一面鏡子，看到自己所剩的頭髮都白了許多，面上也多了許多皺紋，兩字眼睛也沒什麼精神。他再往上望，看到自己家裡掛著的一副十字架，這麼久了，也已經充滿灰塵了。原來他是個基督徒，因十字架是個空的，他並非天主教徒……
他坐在那裡發呆一陣子，突然間客廳的時鐘響了，啊？他已經發呆了兩個半小時了！他開始想了……我是個基督徒……又怎樣呢？
他想到曾經在教會火熱的做事，即是所謂的“服事”，但是到頭來，他的家人一個一個的過世了，開始的時候，教會還鼓勵他，但是他的失去也改變了他，使他多想一些人生的事，因此他也變成一個很靜的人，教會就慢慢的拒絕他，最終，他就停止去教會了。最後，人人所說的“耶穌的愛”全都不知去了哪裡……
可是，他繼續的信下去，因為這是他唯一的信仰，也是他這麼多年來所得到的教導。雖然身旁沒有人，他總可以跟自己說話，跟自己說笑……
這一個晚上，他看著自己的樣子，想起年輕時的頭髮、精神的眼神、光滑的皮膚、寬闊的肩膀，但是現在的他卻只剩沒幾根白頭髮、一個稍微凸出的肚腩、兩隻沒什麽力量的腳，全身都在疼；而在這一個晚上，他又發覺他兩隻手已經不聽使喚，它們一直不停的抖，他問自己：“我是否患上了帕金森氏病？”然而，他也似乎不太憂慮，或許只有他自己一個人吧？
不久前，他結交了一些朋友，他們起初跟他挺好的，但是後來卻開始跟他爭這爭那，他不明白一個老頭子，爲什麽人家還要這麼對待他，後來他發覺，原來他一生中給他問題的人都有一個共同點：他們都是信耶穌基督的，且都炫耀自己很有靈命。他終於學習到，人生不是學習信仰，而是活出信仰……
老頭子在這一個晚上就坐在那兒，想啊想啊……
一個星期後，終於有人發覺在元朗的一間房子里，有個老頭子坐在那裡發呆，他身旁有一個箱子……他們報警了，後來證實了，他已經發呆一個星期了……
一個星期前，在天堂里有一個客人到訪，他是一個有一頭黑髮的年輕人，眼神很有精神，身體結實，許多天堂的人都伸出手來歡迎他……
狗是人的好友！
周二、2010年11月16日、22：51时
众所周知，狗是人的最好朋友！小时候，母亲经常喊着我们六个兄弟姐妹帮她做事，有时，我们的狗比我们抢先跑到母亲面前，故母亲经常说：“狗比你们好几十倍！”
是的，无论你的心情多么的差，在两条天真无瑕疵，可爱又无知的小狗面前，它们蹦蹦跳跳的向你叫、向你要，这就足以把你一切的烦恼都暂时抛到九云外了！
狗，我们中宣的两条狗，在上周五大约下午五时左右，天正下着雨，它们出现在我们学院，孤零零的，好可怜。但这两条可怜的无名小狗却唤起了我们人的一点本性：救它们！
这使我想起了我们自己，从一个保守神学的角度来看，我们就有如这两条孤零零的狗，无家可归，到处流浪，然后上帝看到我们了，便伸出祂那怜悯的双手，把我们抱了上来，洁净了我们，赐我们吃的，并以祂的爱来暖和我们。祂不要求什么，只要求我们忠心。
好多时候，我们想超越我们自己的身份、能力，自以为如此便能讨上帝的喜悦。我们大大声的祷告，或装出一副敬虔的样子，就是把背弯一弯，嘴唇拉直，皮笑肉不笑的把头点一点，然后说：“平安”，或“感谢主！”等等。但是，很多时候，上帝并不需要我们做这些，祂只需要我们忠诚于他，正如这两条可爱、天真、没有野心、没有勾心斗角的态度的狗，它们或许就是上帝赐给我们的一点小智慧。
若是我们能够像这两条狗这么纯、真，我想我们很快就能看到善和美了！
众所周知，狗是人的最好朋友！小时候，母亲经常喊着我们六个兄弟姐妹帮她做事，有时，我们的狗比我们抢先跑到母亲面前，故母亲经常说：“狗比你们好几十倍！”
是的，无论你的心情多么的差，在两条天真无瑕疵，可爱又无知的小狗面前，它们蹦蹦跳跳的向你叫、向你要，这就足以把你一切的烦恼都暂时抛到九云外了！
狗，我们中宣的两条狗，在上周五大约下午五时左右，天正下着雨，它们出现在我们学院，孤零零的，好可怜。但这两条可怜的无名小狗却唤起了我们人的一点本性：救它们！
这使我想起了我们自己，从一个保守神学的角度来看，我们就有如这两条孤零零的狗，无家可归，到处流浪，然后上帝看到我们了，便伸出祂那怜悯的双手，把我们抱了上来，洁净了我们，赐我们吃的，并以祂的爱来暖和我们。祂不要求什么，只要求我们忠心。
好多时候，我们想超越我们自己的身份、能力，自以为如此便能讨上帝的喜悦。我们大大声的祷告，或装出一副敬虔的样子，就是把背弯一弯，嘴唇拉直，皮笑肉不笑的把头点一点，然后说：“平安”，或“感谢主！”等等。但是，很多时候，上帝并不需要我们做这些，祂只需要我们忠诚于他，正如这两条可爱、天真、没有野心、没有勾心斗角的态度的狗，它们或许就是上帝赐给我们的一点小智慧。
若是我们能够像这两条狗这么纯、真，我想我们很快就能看到善和美了！
见不到，记不记得！
周四、2010年12月30日、23：07时
周二抵达新加坡，出来机场时已经大约半夜十二点多，福安已经到了，很快的，我们就回到三一神学院。接下来，就忙着安顿，一切做好之后已经是将近凌晨两点。第二天见了一位朋友，是目前新加坡神学院中文部主任，曾在英国的时候跟他在电话上聊过，后来就是在新加坡见面，以及在新加坡神学院有几次的交谈。不过，我们都是长老会之下的传道，他后来终于在2008年完毕博士学位。这就是我们的一些历史；我们在昨日早晨一起吃早餐、叙叙旧，也挺好的。
随着，我就到了医院，没想到从早上十点二十分，就一直在医院跑来跑去，跑上跑下，医生竟然特别的让我在同一日见他，而医院的护士也帮我安排在当日就做扫描（一般上必须先由医生写信，然后到扫描室申请一个日期，然后再跟医生安排扫描报告出来后下一次见面的时间等等），而且当日医生就能直接在他自己房间从电脑上看到我扫描的照片，而我下午见他时竟然不需要再付钱！从始至终，护士、医生、技术人员、行政人员等等特别的有耐性和专业，这也是一项让我感到欣慰的事。
今早，有两位过去的学生和我吃早餐，并向请教写作的一些技巧。她们俩是多么的认真，我们就足足谈了一个半小时。但是其他整天自己还是第一次不知道要做什么。虽然接着有时间见了岳母和二哥，但是每个人都似乎挺忙的。
这一次，我的岳母也似乎不太显得那么急着要见我。在我来说，这是个好的现象；这说明她开始有自己想做的事，且有自己独立的空间。然而，我反倒觉得好寂寞；或许我老二说的是很正确的：当一个人在自己的国家没有自己的房子，他将不会觉得有任何归属感。我许多朋友都不知在哪里，或许，英文的一句话说得蛮好的：当人见不到你，很快就会忘掉你。
其实，能够被人忘掉并非不好；我觉得当人人都忘了我的时候，我反而有了一个新的空间、新的机会、新的生命、新的自由。当然，被忘记或被忘掉有它自己的代价，但是这个代价很快就会过去的。
当我发觉我不要求别人记得我的时候，我反而不觉得怎样。当我发觉别人不需要记得我的时候，我反而得到释放。当别人忘了我、不记得我，我就可以更自由的当自己，好好的做一个人，做一个真正的人。
周二抵达新加坡，出来机场时已经大约半夜十二点多，福安已经到了，很快的，我们就回到三一神学院。接下来，就忙着安顿，一切做好之后已经是将近凌晨两点。第二天见了一位朋友，是目前新加坡神学院中文部主任，曾在英国的时候跟他在电话上聊过，后来就是在新加坡见面，以及在新加坡神学院有几次的交谈。不过，我们都是长老会之下的传道，他后来终于在2008年完毕博士学位。这就是我们的一些历史；我们在昨日早晨一起吃早餐、叙叙旧，也挺好的。
随着，我就到了医院，没想到从早上十点二十分，就一直在医院跑来跑去，跑上跑下，医生竟然特别的让我在同一日见他，而医院的护士也帮我安排在当日就做扫描（一般上必须先由医生写信，然后到扫描室申请一个日期，然后再跟医生安排扫描报告出来后下一次见面的时间等等），而且当日医生就能直接在他自己房间从电脑上看到我扫描的照片，而我下午见他时竟然不需要再付钱！从始至终，护士、医生、技术人员、行政人员等等特别的有耐性和专业，这也是一项让我感到欣慰的事。
今早，有两位过去的学生和我吃早餐，并向请教写作的一些技巧。她们俩是多么的认真，我们就足足谈了一个半小时。但是其他整天自己还是第一次不知道要做什么。虽然接着有时间见了岳母和二哥，但是每个人都似乎挺忙的。
这一次，我的岳母也似乎不太显得那么急着要见我。在我来说，这是个好的现象；这说明她开始有自己想做的事，且有自己独立的空间。然而，我反倒觉得好寂寞；或许我老二说的是很正确的：当一个人在自己的国家没有自己的房子，他将不会觉得有任何归属感。我许多朋友都不知在哪里，或许，英文的一句话说得蛮好的：当人见不到你，很快就会忘掉你。
其实，能够被人忘掉并非不好；我觉得当人人都忘了我的时候，我反而有了一个新的空间、新的机会、新的生命、新的自由。当然，被忘记或被忘掉有它自己的代价，但是这个代价很快就会过去的。
当我发觉我不要求别人记得我的时候，我反而不觉得怎样。当我发觉别人不需要记得我的时候，我反而得到释放。当别人忘了我、不记得我，我就可以更自由的当自己，好好的做一个人，做一个真正的人。
就算人人都记得你，那又怎样？
周六、2011年1 月1日、17：21时
就在一个又热闹又孤独的一个黄昏（我说又热闹，那是因为这是1月1日之前人人都在为即将来临的2011年做欢迎的准备；我说又孤独，那是因为在我自己的观察之下，乌节路是充满了非常多“一个人”的小组），人来人往，密密麻麻，这么多人，但却都是自个儿在走，包括我自己。他们是否孤独呢，或许。但是他们是否寂寞呢？那要看我们如何诠释他们为什么跟上帝创造人的时候的样子这么不同：人人的耳朵似乎多张了一条线，再看看，就会发觉这条线一直接到他们的一个包包里，或是一个扁扁的小盒子，就是所谓的手机，或是电子收音机，或是电子游戏，然后每个如此的人不是在跟自己说话（其实是在跟另一边同样的人说话），就是眼睛闭着（如果不走动的话），身体不时动着或摇着，原来他们再听歌。当然，还有各种各样的如此电子物件……
论手机，就想到，当我们彼此不见，久了就似乎会彼此给忘了。但是，就算是人人记得你了，那又怎样？还不就是联系沟通！那联系沟通又如何呢？当然，无人是一个孤岛（no one is an island），所以自然智慧告诉我们，我们乃是属群体的动物，且是属最高阶级的群体动物。但是，就算我们都是群岛，而不是孤岛，那又如何？人生就会更有意义吗？
或许，若是按我们电子年代来说，今天临晨时钟敲00：00时的时候，大多数应该收到一个新年祝贺的短信吧！或许要看我们的手机是属哪一个台，可能太贵我们不愿意发出去（那平时我们不发短信，大概今天不收到也不足为怪），可能有不同其他的原因令我们收不到，或不发祝贺短信。不过，或许我们会收到祝贺短信吧？抑或是祝贺的电话？好好，就算是没有在00：00时收到，可能别人或我们自己已经睡着了，但是至少今天应该有人向你祝贺吧？还是没有？或许你真的觉得人人都忘记你了！可是，就算人人都记得你了，那又怎样？
有许多种人不太喜欢记得别人，例如：欠人钱的人（可以说不记得某某人）、人家常常要向他借钱的人（可以说不记得要借钱的人）、怕麻烦的人（这大概是个牧师吧？哈哈！）、看人人为自己敌人的人（这大概是没有安全感的人吧？哦，对了，可能就是神学生吧？哈哈）、认为这世界只有自己才是人的人（哈哈，可能神学老师也不一定呢？哈哈！）、认为自己不需要别人的人（这可能是那些问题长老吧？！哈哈！），哇，如果我们多想想，可能想出更多呢！不过，也有许多种不太喜欢被人家记得自己的人，例如：欠人钱的人（最好债主忘记我们）、人家常常要向他借钱的人（最好没钱人忘记了我，可是糟的是没钱人总是记得有钱人！）、怕麻烦的人（对不起，牧师们，会友一定在有问题时记得你们了！）、看自己为人人的敌人的人（oops，或许就是那些给低分数的老师吧！哈哈！其实，那也要看什么是低分数！最好同学拿到不好成绩时忘记了我，可是他们就偏偏记得你！）、认为世界不需要自己的人（这或许要有朋友了！）、认为别人不需要自己的人（这是那种“救世主”态度的相反——你是否其中一个？）等等等！
从上述所言，“记得别人”、“被别人记得”等等并非是一件好或不好的事，而是要看背后的原因。不过，当我们觉得人人都忘了我们而感到失落的时候，或许要问自己：就算人人记得我了，那又怎样？最重要的或许就是：当人人忘记我的时候，那是他们有自己的原因，可能他们正希望我不会去麻烦他们，或向他们借钱，或其他的原因。上面所提到的原因，也可以反过来说，可能别人忘记我们的原因也正是我们忘记他们的原因！更重要的是，我们一定要记得上帝，因祂不会向我们借钱（祂只向我们要钱，就是所谓的奉献？哈哈，为了那些可怜没钱的牧师和宣教士吧？），更不会给我们麻烦等等。当然，就算我们忘记了上帝，祂还是记得我们的，否则，我们早就化为乌有了！
至少，在我们可能被忘记的新的一年，我们还能感恩，因就算人人记得你了，那又怎样？我还有创造宇宙万物的上帝记得我呢！阿门！
就在一个又热闹又孤独的一个黄昏（我说又热闹，那是因为这是1月1日之前人人都在为即将来临的2011年做欢迎的准备；我说又孤独，那是因为在我自己的观察之下，乌节路是充满了非常多“一个人”的小组），人来人往，密密麻麻，这么多人，但却都是自个儿在走，包括我自己。他们是否孤独呢，或许。但是他们是否寂寞呢？那要看我们如何诠释他们为什么跟上帝创造人的时候的样子这么不同：人人的耳朵似乎多张了一条线，再看看，就会发觉这条线一直接到他们的一个包包里，或是一个扁扁的小盒子，就是所谓的手机，或是电子收音机，或是电子游戏，然后每个如此的人不是在跟自己说话（其实是在跟另一边同样的人说话），就是眼睛闭着（如果不走动的话），身体不时动着或摇着，原来他们再听歌。当然，还有各种各样的如此电子物件……
论手机，就想到，当我们彼此不见，久了就似乎会彼此给忘了。但是，就算是人人记得你了，那又怎样？还不就是联系沟通！那联系沟通又如何呢？当然，无人是一个孤岛（no one is an island），所以自然智慧告诉我们，我们乃是属群体的动物，且是属最高阶级的群体动物。但是，就算我们都是群岛，而不是孤岛，那又如何？人生就会更有意义吗？
或许，若是按我们电子年代来说，今天临晨时钟敲00：00时的时候，大多数应该收到一个新年祝贺的短信吧！或许要看我们的手机是属哪一个台，可能太贵我们不愿意发出去（那平时我们不发短信，大概今天不收到也不足为怪），可能有不同其他的原因令我们收不到，或不发祝贺短信。不过，或许我们会收到祝贺短信吧？抑或是祝贺的电话？好好，就算是没有在00：00时收到，可能别人或我们自己已经睡着了，但是至少今天应该有人向你祝贺吧？还是没有？或许你真的觉得人人都忘记你了！可是，就算人人都记得你了，那又怎样？
有许多种人不太喜欢记得别人，例如：欠人钱的人（可以说不记得某某人）、人家常常要向他借钱的人（可以说不记得要借钱的人）、怕麻烦的人（这大概是个牧师吧？哈哈！）、看人人为自己敌人的人（这大概是没有安全感的人吧？哦，对了，可能就是神学生吧？哈哈）、认为这世界只有自己才是人的人（哈哈，可能神学老师也不一定呢？哈哈！）、认为自己不需要别人的人（这可能是那些问题长老吧？！哈哈！），哇，如果我们多想想，可能想出更多呢！不过，也有许多种不太喜欢被人家记得自己的人，例如：欠人钱的人（最好债主忘记我们）、人家常常要向他借钱的人（最好没钱人忘记了我，可是糟的是没钱人总是记得有钱人！）、怕麻烦的人（对不起，牧师们，会友一定在有问题时记得你们了！）、看自己为人人的敌人的人（oops，或许就是那些给低分数的老师吧！哈哈！其实，那也要看什么是低分数！最好同学拿到不好成绩时忘记了我，可是他们就偏偏记得你！）、认为世界不需要自己的人（这或许要有朋友了！）、认为别人不需要自己的人（这是那种“救世主”态度的相反——你是否其中一个？）等等等！
从上述所言，“记得别人”、“被别人记得”等等并非是一件好或不好的事，而是要看背后的原因。不过，当我们觉得人人都忘了我们而感到失落的时候，或许要问自己：就算人人记得我了，那又怎样？最重要的或许就是：当人人忘记我的时候，那是他们有自己的原因，可能他们正希望我不会去麻烦他们，或向他们借钱，或其他的原因。上面所提到的原因，也可以反过来说，可能别人忘记我们的原因也正是我们忘记他们的原因！更重要的是，我们一定要记得上帝，因祂不会向我们借钱（祂只向我们要钱，就是所谓的奉献？哈哈，为了那些可怜没钱的牧师和宣教士吧？），更不会给我们麻烦等等。当然，就算我们忘记了上帝，祂还是记得我们的，否则，我们早就化为乌有了！
至少，在我们可能被忘记的新的一年，我们还能感恩，因就算人人记得你了，那又怎样？我还有创造宇宙万物的上帝记得我呢！阿门！
A City that is Broken into...
Monday, 24th January 2011, 23:35 hrs
Most of us generally do not quite know what to do when a person bursts out in anger. Similarly, some of us are not quite sure what to do or say in the presence of a hurting person, particularly when he or she cries. Perhaps, most of us are made to avoid the extreme. But anger, depending on its context, may or may not be appropriate; at times it may even be wrong. 'Tears' should not be equated with 'crying', for 'tears' are usually a chemical response of our biological make-up that is linked to our psychological make-up. While anger is oftentimes viewed more negatively, 'tears', and even for that matter, 'crying' are not. I shall here talk a little about anger.
So when is anger appropriate, inappropriate, wrong? Why do I not ask when it is 'right'? Perhaps, I should say, as far as I know, anger is often judged by its expression. For example, anger at injustice is appropriate. But what are its expressions? We may say that anger at social inequality is appropriate, or even right, but violent expressions that result in the destruction of public property and even the loss of life would be wholly wrong. In this connection, the angry expression itself has become unjust.
But we cannot confine our discussion only to the violent expression of anger. Expressions of anger can take various forms, one of which is verbal while others might be psychological. Whatever it is, we need to ask what causes the anger. Anger again can be due to so many possibilities. But supposing we take the example of a man who gets angry because he fails to get what he wants. He then turns that anger into verbal abuse of those from whom he failed to obtain what he has hoped to obtain. Somehow, nothing appeases him and so he resorts to physically hurting those he thought ought to give him what he wanted. This sort of anger is childish and pertains to that of selfish and personal realm.
There are those who become angry at the establishment for the plight of the socially marginalised. They took to the streets and picketed against the authorities. However, nothing seemed to improve and so finally they decided to go on a rampage of burning and destroying public property. This sort of anger is just anger but its result or expression has not been desirable. There are those who become angry at a policy, to which they turn to address and redress the issue that is causing unnecessary hardship to the people. But nothing changes. They then take the matter further by seeking to address the issue in a civilised manner. Though they are angry, the turn their anger into strength and find the appropriate expression of that anger.
The above concerns anger in terms of a person or persons either wanting something or trying to address a social issue. But we do witness angry people almost daily, and none of the cases of anger that we have witnessed may not even be remotely related to social issues. We see anger at work, at home, in schools, among and between colleagues, between friends, etc. One of such expression can be seen in people who hold dear to certain conflicting ideas. And it is here that very often anger gets exhibited.
Proverbs 25.28 says 'Like a city that is broken into and without walls, is a man who has no control over his spirit'. This verse in fact refers to anger in general. And the author likens a person without self-control to a city broken into. This is no exaggeration, for if we compare a person to a city, then to govern a city requires that the governer be thoughtful, makes his plans and executes his plans with care. Without any proper management a city will lose its economic edge, and gets broken into easily. By comparing a person's spirit (over here the original really means one's anger) to a city, the author is showing that anger or its control is of utmost importance to a person's success, in addition to his overall well being. Thus if a person has no control of his anger, he would be like a city broken into.
Expressions of anger may be assessed according to its consequences. We at least read of such an account in the Gospels, about Jesus turning the tables of the money-changers and whipping those who sold various items in the temple precincts. We do not know the full details of the actual story; what we do know is that the act or physically violent action of Jesus is explained with these words, 'This house is a house of prayer; but you have turned it into a robbers' den'. If we were to look at this incident from the point of 'civility', then what Jesus did certainly failed to be 'appropriate'. However, given the context of the socially marginalised then, and the openly abusive attitude of the temple authorities towards God's temple and the poor, what Jesus did was what nothing better could have been done, and what nobody would have done. In that regard, Jesus has done something no one has the moral courage to perform.
Having said some of the above, we may return to the verse in Proverbs. What it says here is in fact a reference to a general hot-tempered, aggressive person. It does not take into consideration the nature of the anger. Its point here is the 'lack of self-control'. Thus it is our daily life that is in view here. We need therefore to consider the verse on a personal level, and apply the wisdom of the verse to ourselves, and so cultivate in ourselves a sense of self-control, if we indeed do not wish to be a city broken into.
Most of us generally do not quite know what to do when a person bursts out in anger. Similarly, some of us are not quite sure what to do or say in the presence of a hurting person, particularly when he or she cries. Perhaps, most of us are made to avoid the extreme. But anger, depending on its context, may or may not be appropriate; at times it may even be wrong. 'Tears' should not be equated with 'crying', for 'tears' are usually a chemical response of our biological make-up that is linked to our psychological make-up. While anger is oftentimes viewed more negatively, 'tears', and even for that matter, 'crying' are not. I shall here talk a little about anger.
So when is anger appropriate, inappropriate, wrong? Why do I not ask when it is 'right'? Perhaps, I should say, as far as I know, anger is often judged by its expression. For example, anger at injustice is appropriate. But what are its expressions? We may say that anger at social inequality is appropriate, or even right, but violent expressions that result in the destruction of public property and even the loss of life would be wholly wrong. In this connection, the angry expression itself has become unjust.
But we cannot confine our discussion only to the violent expression of anger. Expressions of anger can take various forms, one of which is verbal while others might be psychological. Whatever it is, we need to ask what causes the anger. Anger again can be due to so many possibilities. But supposing we take the example of a man who gets angry because he fails to get what he wants. He then turns that anger into verbal abuse of those from whom he failed to obtain what he has hoped to obtain. Somehow, nothing appeases him and so he resorts to physically hurting those he thought ought to give him what he wanted. This sort of anger is childish and pertains to that of selfish and personal realm.
There are those who become angry at the establishment for the plight of the socially marginalised. They took to the streets and picketed against the authorities. However, nothing seemed to improve and so finally they decided to go on a rampage of burning and destroying public property. This sort of anger is just anger but its result or expression has not been desirable. There are those who become angry at a policy, to which they turn to address and redress the issue that is causing unnecessary hardship to the people. But nothing changes. They then take the matter further by seeking to address the issue in a civilised manner. Though they are angry, the turn their anger into strength and find the appropriate expression of that anger.
The above concerns anger in terms of a person or persons either wanting something or trying to address a social issue. But we do witness angry people almost daily, and none of the cases of anger that we have witnessed may not even be remotely related to social issues. We see anger at work, at home, in schools, among and between colleagues, between friends, etc. One of such expression can be seen in people who hold dear to certain conflicting ideas. And it is here that very often anger gets exhibited.
Proverbs 25.28 says 'Like a city that is broken into and without walls, is a man who has no control over his spirit'. This verse in fact refers to anger in general. And the author likens a person without self-control to a city broken into. This is no exaggeration, for if we compare a person to a city, then to govern a city requires that the governer be thoughtful, makes his plans and executes his plans with care. Without any proper management a city will lose its economic edge, and gets broken into easily. By comparing a person's spirit (over here the original really means one's anger) to a city, the author is showing that anger or its control is of utmost importance to a person's success, in addition to his overall well being. Thus if a person has no control of his anger, he would be like a city broken into.
Expressions of anger may be assessed according to its consequences. We at least read of such an account in the Gospels, about Jesus turning the tables of the money-changers and whipping those who sold various items in the temple precincts. We do not know the full details of the actual story; what we do know is that the act or physically violent action of Jesus is explained with these words, 'This house is a house of prayer; but you have turned it into a robbers' den'. If we were to look at this incident from the point of 'civility', then what Jesus did certainly failed to be 'appropriate'. However, given the context of the socially marginalised then, and the openly abusive attitude of the temple authorities towards God's temple and the poor, what Jesus did was what nothing better could have been done, and what nobody would have done. In that regard, Jesus has done something no one has the moral courage to perform.
Having said some of the above, we may return to the verse in Proverbs. What it says here is in fact a reference to a general hot-tempered, aggressive person. It does not take into consideration the nature of the anger. Its point here is the 'lack of self-control'. Thus it is our daily life that is in view here. We need therefore to consider the verse on a personal level, and apply the wisdom of the verse to ourselves, and so cultivate in ourselves a sense of self-control, if we indeed do not wish to be a city broken into.
A Prayer for Peace
Saturday, 29th January 2011, 23:04 hrs
O God of love, mercy and peace, grant that the social unrest in Egypt, the political uncertainty, the animosity between the people and the government may soon come to an end. Let bloodshed, loss of life, hatred, distrust, be removed; let there be grace, mercy, justice and peace in this great land.
Peace is difficult in this fallen and complex world. So dear Lord and father of humankind, forgive us our foolish ways, and fill us with kindness in place of hatred; pardon in place of injury; trust in place of suspicion; hope in place of despair; light in place of darkness; joy in place of sadness. Grant that we may learn to give instead of asking to receive, to pardon instead of seeking to accuse, and to sacrifice for the sake of peace, forgiveness and love, mercy and justice.
We are alienated from one another, because we are primarily and intrinsically alienated from you. Lord, in your mercy come to us through your Holy Spirit, for dark is the hour. We need your filling, your love and your mighty power. Live now among us, rule over us, guide us, we pray. Make the very presence of your very self become a reality in our world, through us, your chosen children.
Lord, in your mercy hear our prayer. Amen.
O God of love, mercy and peace, grant that the social unrest in Egypt, the political uncertainty, the animosity between the people and the government may soon come to an end. Let bloodshed, loss of life, hatred, distrust, be removed; let there be grace, mercy, justice and peace in this great land.
Peace is difficult in this fallen and complex world. So dear Lord and father of humankind, forgive us our foolish ways, and fill us with kindness in place of hatred; pardon in place of injury; trust in place of suspicion; hope in place of despair; light in place of darkness; joy in place of sadness. Grant that we may learn to give instead of asking to receive, to pardon instead of seeking to accuse, and to sacrifice for the sake of peace, forgiveness and love, mercy and justice.
We are alienated from one another, because we are primarily and intrinsically alienated from you. Lord, in your mercy come to us through your Holy Spirit, for dark is the hour. We need your filling, your love and your mighty power. Live now among us, rule over us, guide us, we pray. Make the very presence of your very self become a reality in our world, through us, your chosen children.
Lord, in your mercy hear our prayer. Amen.
Praying for Consolation
Sunday, 30th January 2011, 15:28 hrs
'"Comfort, comfort my people", says the Lord' (Isaiah 40.1), with this word of the Holy Scriptures, we, believers across the world, and saints militant and saints triumphant, commend before thy holy throne the very broken-hearted. We remember those who have lost their loved ones through natural disasters, illnesses, wars, results of social injustices, and through old age.
Many of these are sorrowing, dear loving and gracious Lord. Grant thy presence this day, and bring to their hearts a sense of thine own co-suffering with them. In thy mercy, mayest thou visit these your creatures, be they professed believers or otherwise. Be with them by supporting them, and strengthen their feeble feet and lift up their downcast spirits. We are reminded of what the psalmist of long ago has once said, 'Precious in the eyes of the Lord is the death of his people' (Psalm 116.15). Lord, in thy mercy hear our prayer.
Many suffer from broken families, and have no one to turn to. Lord, visit them today and be their father, as thou art our heavenly father. Reconcile those husbands and wives who, for reasons we are incapable of understanding, have been torn apart. Fill the hearts of those children who are innocent victims of divorce and separation. Lord, in thy mercy hear our prayer.
We remember those whose relationships are broken. Some are due to unbridgable gaps and irresolvable differences, some cultural, some religious, some ideological; others are due to physical violence; still others illnesses...Lord, the list never ends and, thou in thy sovereign knowledge knowest all things. Thou holdest the world in thy holy hand, and knowest each one who is hurting. Mend these hearts, dear Lord, and supply them well being of their emotions. Lord, in thy mercy hear our prayer.
There are some in the society who feel so hopeless because of different kinds of failure. Some career, some academic, some familial, some social...whatever it be, we pray for these thine own creatures and ask for thine consolation upon them during the festive season of the Lunar New Year. Lord, in thy mercy hear our prayer.
Last but not least, we pray for the lonely, the socially marginalised and rejected, and for those lonely souls in churches worldwide, that thy divine friendship may be extended to them and so fill their hearts with a sense of thy divine purpose, that they may experience the joy of thy salvation. Lord, in thy mercy hear our prayer.
Mayest thou O Lord go before us, to lead us; be behind us, to guard our lives; be on our left and our right, to guide us; be above us, to watch over us; be beneath us, to support us. By thy presence in this manner, we pray that we may become thine instruments of thy divine light in this world of darkness. May glory, honour and blessing be thine, now and always. Amen.
'"Comfort, comfort my people", says the Lord' (Isaiah 40.1), with this word of the Holy Scriptures, we, believers across the world, and saints militant and saints triumphant, commend before thy holy throne the very broken-hearted. We remember those who have lost their loved ones through natural disasters, illnesses, wars, results of social injustices, and through old age.
Many of these are sorrowing, dear loving and gracious Lord. Grant thy presence this day, and bring to their hearts a sense of thine own co-suffering with them. In thy mercy, mayest thou visit these your creatures, be they professed believers or otherwise. Be with them by supporting them, and strengthen their feeble feet and lift up their downcast spirits. We are reminded of what the psalmist of long ago has once said, 'Precious in the eyes of the Lord is the death of his people' (Psalm 116.15). Lord, in thy mercy hear our prayer.
Many suffer from broken families, and have no one to turn to. Lord, visit them today and be their father, as thou art our heavenly father. Reconcile those husbands and wives who, for reasons we are incapable of understanding, have been torn apart. Fill the hearts of those children who are innocent victims of divorce and separation. Lord, in thy mercy hear our prayer.
We remember those whose relationships are broken. Some are due to unbridgable gaps and irresolvable differences, some cultural, some religious, some ideological; others are due to physical violence; still others illnesses...Lord, the list never ends and, thou in thy sovereign knowledge knowest all things. Thou holdest the world in thy holy hand, and knowest each one who is hurting. Mend these hearts, dear Lord, and supply them well being of their emotions. Lord, in thy mercy hear our prayer.
There are some in the society who feel so hopeless because of different kinds of failure. Some career, some academic, some familial, some social...whatever it be, we pray for these thine own creatures and ask for thine consolation upon them during the festive season of the Lunar New Year. Lord, in thy mercy hear our prayer.
Last but not least, we pray for the lonely, the socially marginalised and rejected, and for those lonely souls in churches worldwide, that thy divine friendship may be extended to them and so fill their hearts with a sense of thy divine purpose, that they may experience the joy of thy salvation. Lord, in thy mercy hear our prayer.
Mayest thou O Lord go before us, to lead us; be behind us, to guard our lives; be on our left and our right, to guide us; be above us, to watch over us; be beneath us, to support us. By thy presence in this manner, we pray that we may become thine instruments of thy divine light in this world of darkness. May glory, honour and blessing be thine, now and always. Amen.
Wednesday, April 6, 2011
On Learning New Testament Greek
Friday, 11th February 2011, 00:43 hrs
Language studies are never easy. This is a reality for anyone wanting to learn a language, which is compounded if one is older. And the difficulty further intensifies when one seeks to learn a language which is of a different linguistic family, without a good basic command of one of the languages of that linguistic family under which the new language is to be acquired.
When it comes to learning Greek, I am grateful that a good command of English over the many years preceding Greek learning was of enormous value to me. Still, it was not easy when I first set myself on learning the language. The last nearly ten years of teaching both introductory and advanced Greek have served as ingredients for reflection. Some general principles have somehow surfaced again and again in the course of my own personal history of teaching Greek. The first is that one must have a love or, if you like, passion for languages in general, and Greek in particular. For it would be foolhardy to try and learn something in which one has no interest, only distaste.
The second principle is time. Let us face it. Even when one has a good memory, it would not suffice without the time necessary to commit basic vocabulary, grammar and the like to memory. And while some people are endowed with a vast memory, most of us are not. Thus, it is necessary for those of us who want to study the Greek language, and I am here referring to New Testament Greek, to be realistic in terms of time. We have to ensure that we have time, time when we will be mostly fresh and not tired, to study the language.
The third principle is discipline. Language studies usually are made up of about 10%-20% of classroom instruction, the rest being one's own revision and hard labour. This includes going through the study material before each new lesson. Those students of New Testament Greek who think that they can simply sit and wait, passively that is, each week for the instructor to drill them will only be disappointed. And worse still if students care only for marks or grades - a sure and guaranteed sign of failure to successfully acquire the language to the point of being able to use it! Thus the principle of discipline here includes that of putting aside 'grades'.
The fourth principle is the refusal to make comparisons. The comparisons here take two levels. On one level, students must never compare themselves with their classmates. For you only get two possible results: you will either become complacent and very soon stop learning if you compare with someone weaker, or feel helpless and totally discouraged if you compare with someone far better. This sort of comparison itself reflects an unhealthy attitude. Such a comparison will likely generate jealousy or self-abasement, both of which are quite unncessary. The other level of comparison students should avoid is that between different instructors of Greek. In most established seminaries there will usually be a few instructors of different languages. But they are of different levels of competence, measured to some extent by their qualifications and/or experience. And seldom do you have the opportunity of studying the same course under two different instructors, unless both are teaching a same class at the same time, which is an absurd and non-extant situation! This being the case, students who make comparisons between different instructors of the same language tend to do so on the basis of hearsay. This will only spell trouble for their own learning.
There is yet another principle, that of not whining and groaning incessantly. The current class of students should beware of the psychological danger petulant whining can have on themselves and others. Psychologically, according to David Burns who wrote the by now popular book Feeling Good, what we say to ourselves directly affects us emotionally, which further affects our actions. In language learning, whining and groaning serve the same function and will only lead to increasing difficulty in the learning process itself.
How then can I learn Greek with joy? I think if we observe the above few principles, the joy of learning Greek will come naturally, without us pretending its presence. With this, I wish all students of NT Greek the best in their learning.
May God help you!
Language studies are never easy. This is a reality for anyone wanting to learn a language, which is compounded if one is older. And the difficulty further intensifies when one seeks to learn a language which is of a different linguistic family, without a good basic command of one of the languages of that linguistic family under which the new language is to be acquired.
When it comes to learning Greek, I am grateful that a good command of English over the many years preceding Greek learning was of enormous value to me. Still, it was not easy when I first set myself on learning the language. The last nearly ten years of teaching both introductory and advanced Greek have served as ingredients for reflection. Some general principles have somehow surfaced again and again in the course of my own personal history of teaching Greek. The first is that one must have a love or, if you like, passion for languages in general, and Greek in particular. For it would be foolhardy to try and learn something in which one has no interest, only distaste.
The second principle is time. Let us face it. Even when one has a good memory, it would not suffice without the time necessary to commit basic vocabulary, grammar and the like to memory. And while some people are endowed with a vast memory, most of us are not. Thus, it is necessary for those of us who want to study the Greek language, and I am here referring to New Testament Greek, to be realistic in terms of time. We have to ensure that we have time, time when we will be mostly fresh and not tired, to study the language.
The third principle is discipline. Language studies usually are made up of about 10%-20% of classroom instruction, the rest being one's own revision and hard labour. This includes going through the study material before each new lesson. Those students of New Testament Greek who think that they can simply sit and wait, passively that is, each week for the instructor to drill them will only be disappointed. And worse still if students care only for marks or grades - a sure and guaranteed sign of failure to successfully acquire the language to the point of being able to use it! Thus the principle of discipline here includes that of putting aside 'grades'.
The fourth principle is the refusal to make comparisons. The comparisons here take two levels. On one level, students must never compare themselves with their classmates. For you only get two possible results: you will either become complacent and very soon stop learning if you compare with someone weaker, or feel helpless and totally discouraged if you compare with someone far better. This sort of comparison itself reflects an unhealthy attitude. Such a comparison will likely generate jealousy or self-abasement, both of which are quite unncessary. The other level of comparison students should avoid is that between different instructors of Greek. In most established seminaries there will usually be a few instructors of different languages. But they are of different levels of competence, measured to some extent by their qualifications and/or experience. And seldom do you have the opportunity of studying the same course under two different instructors, unless both are teaching a same class at the same time, which is an absurd and non-extant situation! This being the case, students who make comparisons between different instructors of the same language tend to do so on the basis of hearsay. This will only spell trouble for their own learning.
There is yet another principle, that of not whining and groaning incessantly. The current class of students should beware of the psychological danger petulant whining can have on themselves and others. Psychologically, according to David Burns who wrote the by now popular book Feeling Good, what we say to ourselves directly affects us emotionally, which further affects our actions. In language learning, whining and groaning serve the same function and will only lead to increasing difficulty in the learning process itself.
How then can I learn Greek with joy? I think if we observe the above few principles, the joy of learning Greek will come naturally, without us pretending its presence. With this, I wish all students of NT Greek the best in their learning.
May God help you!
On the Passing of a Friend...
Saturday, 19th February 2011, 23:39 hrs
This week has been a busy one. Apart from work there were all kinds of news about things, people and friends. One of the most shocking news is the death of a fellow student during our days in Trinity Theological College, Singapore. Mee Hwa joined Trinity a year after me. I met her a couple of times while we were both in the Republic of Singapore Air Force, where she was an officer while I was an aircraft mechanic. We met once at the Christians' Fellowship and a couple more times, but without ever really having a chat till we met again in Trinity.
While in Trinity Mee Hwa eventually started dating a fellow student and they got married after our graduation. They went off to an Asian country; if I'm not wrong it was either Vietnam or Cambodia as missionaries. Ever since our graduation all our classmates hardly ever met again, as we were all deep into our respective ministries. I never heard about Mee Hwa, except that she had a child and later the family had to move back to Singapore as she wasn't well. That was many years ago. And the next time I heard was early this week, and the news was that she had passed away.
I cannot believe it. What do I mean by 'it'? I suppose we should not be too surprised by the passing of friends and loved ones, since life is simply so uncertain. However, it's natural that we do not quite expect someone young to die suddenly. Similarly, we are often not too surprised when we hear about a 90-year-old passing away. Still, very often when someone dies, it is not so much the death of a life alone that saddens our hearts. Oftentimes it is the loss of a relationship. That is why we do not feel so affected when someone we don't quite know passes away. For we are not related to him or her. Yes, we feel a sense of tragedy, even sorrow, when we heard of the deaths of many thousands in the Asian Tsunami in 2004 or the catastrophic earthquake in Sichuan in 2008. This sort of emotion often arises out of a sense of our common humanity and a sense of solidarity with our fellow humans elsewhere. But we are usually not directly connected, if we have no friends or relatives involved in the tragedy. Though I understand life is short, I cannot believe 'it', id est how 'transient' life is!
Indeed, as humans we are all connected. But when we are related in varying degrees we would have some emotions when news of a friend's passing reaches us. And we would react or respond differently, according to our personalities. So for example, no one in the world ever expected Natalie would pass away at such a tender age of 28, and in such a tragic manner. Even I her husband never ever thought or imagined, even now, that she would pass away at the height of her academic achievements and career, when we were so much and deeply in love, enjoying our best times together as husband and wife, and just when she was so healthy. These are some thoughts that flashed across my mind as I read the email of a friend informing me of Mee Hwa's passing.
Her husband Wai Mung, an Anglican pastor and a fellow alumnus of Trinity whom I know well too wrote a mass email this week. His sorrow no one will ever understand. I realised his email ended with a note: 'This is my last note out to you which is of this nature...', that is somehow so similar to my note to some friends after Natalie's death. I recall the depth of sorrow simply would not allow me to write again of her death. Even as I now write so briefly about Nat's death it once again cuts my heart so deeply... And so I could sense Wai Mung's loss, sorrow and sense of hopeless...
Early this trimester we heard about the sudden illness of a part-time lecturer. She was well and had just visited the States. Upon her return she started experiencing bad diarrhoea, which eventually was diagnosed to be last-stage cancer of the liver with metastasis to the intestines. She passed away in a month plus.
As I ponder over the question of life, I am reminded of what the psalmist says, 'Lord, teach us to number our days that we may gain a heart of wisdom' (Psalm 90.12). A verse in the Wisdom Literature tells us that '(I)t is better to go to the house of mourning than to go to the house of feasting; for this is the end of everyone' (Eccl 7.2). Further a few verses down, the author of Ecclesiastes says, 'The heart of the wise is in the house of mourning...' (Eccl 2.4). We all face death, and we do so alone. We may have a loved one holding our hand as we breathe our last. Still, we do so alone and leave the one holding our hand behind. Nor can our loved one accompany us for a short distance.
Thus perhaps we all need to learn 'sorrow', for we're told 'sorrow is better than laughter, for by sadness of countenance the heart is made glad' (Eccl 7.3). We may wonder why 'sorrow' is better. After all, doesn't the scripture tell us to rejoice? It's necessary for us to understand that the author of Ecclesiastes refers to laughter, not joy, for laughter denotes or connotes a celebratory expression of merry-making, with wine, dance and small talk, without any depth of life. And it is only when believers visit the house of mourning, feel the sadness of fellow humans or believers, do they realise that their sorrow is only temporary and so the heart is made glad. For we realise that while the death of a person in Christ saddens our hearts, he or she in fact passes from life into death, and then from death into life. Though tears will be many, one day they will be no more.
It is when we come face to face with death, indeed through the death of a friend or a loved one, do we gather together and sorrow together, and so express our common humanity.
Though our hearts may be wrenched, we are grateful that 'Precious in the sight of the Lord is the death of his faithful ones' (Psalm 116.15), and that 'he will wipe away every tear from their eyes. Death will be no more; mourning and crying and pain will be no more,...' (Rev 21.4). Meanwhile, as we sojourn in this world our tears are stored in God's bottle, which he fully shares (Psalm 56.8). Indeed, the three verses are all concerned about sorrow and tears. They validate human pain and suffering and bring to our attention the gracious suffering of God with humanity. Psalm 116.15 speaks of God treasuring the death of believers. Some die by murder, others by war; some by illness, others by natural disaster; some by accident, others by their own hand; whatever manner in which a believer may die, the Lord cares about it. And since the Lord cares about and treasures the death of believers we who believe in the Lord must not utter anything that belittles the death of any person.
Similarly, the fact that the Lord says he will wipe away every tear from the believers' eyes at the parousia shows that sorrow and tears are God's natural endowment for humans to cope with pain and loss. But by wiping away every tear, the author of Revelation is in fact telling us that the Lord will remove the source of all mourning and crying - death and all its components such as illnesses and the like. And finally, the psalmist says the Lord has kept account of his tossings and put his tears in a bottle. We know those who have suffered major losses have difficulty falling asleep. I have personally experienced absolute insomnia in the first year of my loss, without one single night of undisturbed sleep, and subsequently many years of tossing in bed every night. This verse speaks of God being awake with us, and carefully taking note and recording our suffering. He witnesses our tears and does not reject them. Instead he keeps them in a bottle. This picture is beautiful and reflective of 'tears' as something precious and that God treasures them. Every drop of tear is not a waste and should not be wasted - thus he keeps it in a bottle.
As we encounter each day our humanity, let us turn to the God of all comfort and mercy. Before him we can pour our sorrow and cry the tears of hopelessness. For our God is a God who sorrows with us.
This week has been a busy one. Apart from work there were all kinds of news about things, people and friends. One of the most shocking news is the death of a fellow student during our days in Trinity Theological College, Singapore. Mee Hwa joined Trinity a year after me. I met her a couple of times while we were both in the Republic of Singapore Air Force, where she was an officer while I was an aircraft mechanic. We met once at the Christians' Fellowship and a couple more times, but without ever really having a chat till we met again in Trinity.
While in Trinity Mee Hwa eventually started dating a fellow student and they got married after our graduation. They went off to an Asian country; if I'm not wrong it was either Vietnam or Cambodia as missionaries. Ever since our graduation all our classmates hardly ever met again, as we were all deep into our respective ministries. I never heard about Mee Hwa, except that she had a child and later the family had to move back to Singapore as she wasn't well. That was many years ago. And the next time I heard was early this week, and the news was that she had passed away.
I cannot believe it. What do I mean by 'it'? I suppose we should not be too surprised by the passing of friends and loved ones, since life is simply so uncertain. However, it's natural that we do not quite expect someone young to die suddenly. Similarly, we are often not too surprised when we hear about a 90-year-old passing away. Still, very often when someone dies, it is not so much the death of a life alone that saddens our hearts. Oftentimes it is the loss of a relationship. That is why we do not feel so affected when someone we don't quite know passes away. For we are not related to him or her. Yes, we feel a sense of tragedy, even sorrow, when we heard of the deaths of many thousands in the Asian Tsunami in 2004 or the catastrophic earthquake in Sichuan in 2008. This sort of emotion often arises out of a sense of our common humanity and a sense of solidarity with our fellow humans elsewhere. But we are usually not directly connected, if we have no friends or relatives involved in the tragedy. Though I understand life is short, I cannot believe 'it', id est how 'transient' life is!
Indeed, as humans we are all connected. But when we are related in varying degrees we would have some emotions when news of a friend's passing reaches us. And we would react or respond differently, according to our personalities. So for example, no one in the world ever expected Natalie would pass away at such a tender age of 28, and in such a tragic manner. Even I her husband never ever thought or imagined, even now, that she would pass away at the height of her academic achievements and career, when we were so much and deeply in love, enjoying our best times together as husband and wife, and just when she was so healthy. These are some thoughts that flashed across my mind as I read the email of a friend informing me of Mee Hwa's passing.
Her husband Wai Mung, an Anglican pastor and a fellow alumnus of Trinity whom I know well too wrote a mass email this week. His sorrow no one will ever understand. I realised his email ended with a note: 'This is my last note out to you which is of this nature...', that is somehow so similar to my note to some friends after Natalie's death. I recall the depth of sorrow simply would not allow me to write again of her death. Even as I now write so briefly about Nat's death it once again cuts my heart so deeply... And so I could sense Wai Mung's loss, sorrow and sense of hopeless...
Early this trimester we heard about the sudden illness of a part-time lecturer. She was well and had just visited the States. Upon her return she started experiencing bad diarrhoea, which eventually was diagnosed to be last-stage cancer of the liver with metastasis to the intestines. She passed away in a month plus.
As I ponder over the question of life, I am reminded of what the psalmist says, 'Lord, teach us to number our days that we may gain a heart of wisdom' (Psalm 90.12). A verse in the Wisdom Literature tells us that '(I)t is better to go to the house of mourning than to go to the house of feasting; for this is the end of everyone' (Eccl 7.2). Further a few verses down, the author of Ecclesiastes says, 'The heart of the wise is in the house of mourning...' (Eccl 2.4). We all face death, and we do so alone. We may have a loved one holding our hand as we breathe our last. Still, we do so alone and leave the one holding our hand behind. Nor can our loved one accompany us for a short distance.
Thus perhaps we all need to learn 'sorrow', for we're told 'sorrow is better than laughter, for by sadness of countenance the heart is made glad' (Eccl 7.3). We may wonder why 'sorrow' is better. After all, doesn't the scripture tell us to rejoice? It's necessary for us to understand that the author of Ecclesiastes refers to laughter, not joy, for laughter denotes or connotes a celebratory expression of merry-making, with wine, dance and small talk, without any depth of life. And it is only when believers visit the house of mourning, feel the sadness of fellow humans or believers, do they realise that their sorrow is only temporary and so the heart is made glad. For we realise that while the death of a person in Christ saddens our hearts, he or she in fact passes from life into death, and then from death into life. Though tears will be many, one day they will be no more.
It is when we come face to face with death, indeed through the death of a friend or a loved one, do we gather together and sorrow together, and so express our common humanity.
Though our hearts may be wrenched, we are grateful that 'Precious in the sight of the Lord is the death of his faithful ones' (Psalm 116.15), and that 'he will wipe away every tear from their eyes. Death will be no more; mourning and crying and pain will be no more,...' (Rev 21.4). Meanwhile, as we sojourn in this world our tears are stored in God's bottle, which he fully shares (Psalm 56.8). Indeed, the three verses are all concerned about sorrow and tears. They validate human pain and suffering and bring to our attention the gracious suffering of God with humanity. Psalm 116.15 speaks of God treasuring the death of believers. Some die by murder, others by war; some by illness, others by natural disaster; some by accident, others by their own hand; whatever manner in which a believer may die, the Lord cares about it. And since the Lord cares about and treasures the death of believers we who believe in the Lord must not utter anything that belittles the death of any person.
Similarly, the fact that the Lord says he will wipe away every tear from the believers' eyes at the parousia shows that sorrow and tears are God's natural endowment for humans to cope with pain and loss. But by wiping away every tear, the author of Revelation is in fact telling us that the Lord will remove the source of all mourning and crying - death and all its components such as illnesses and the like. And finally, the psalmist says the Lord has kept account of his tossings and put his tears in a bottle. We know those who have suffered major losses have difficulty falling asleep. I have personally experienced absolute insomnia in the first year of my loss, without one single night of undisturbed sleep, and subsequently many years of tossing in bed every night. This verse speaks of God being awake with us, and carefully taking note and recording our suffering. He witnesses our tears and does not reject them. Instead he keeps them in a bottle. This picture is beautiful and reflective of 'tears' as something precious and that God treasures them. Every drop of tear is not a waste and should not be wasted - thus he keeps it in a bottle.
As we encounter each day our humanity, let us turn to the God of all comfort and mercy. Before him we can pour our sorrow and cry the tears of hopelessness. For our God is a God who sorrows with us.
Lord, Have Mercy...
Friday, 11th March 2011, 20:32 hrs
Our loving heavenly father,
We acknowledge that thou art the Creator, and we thy creatures. Before thy very presence we stand condemned and unjustified, if not for thy unconditional love, long-suffering, and mercy towards us in and through thy son Jesus the Christ. Since the fall of humanity we humans have had to bear the consequences of our sin. This evening the earth that has been suffering together with us wrecked havoc once more, this time in Japan, generating a huge tsunami and causing damages and the loss of many lives...
We have heard the news, watched the video clips, and are utterly speechless...
Lord, in thy mercy, watch over Japan.
We bring before thy very throne of mercy the people of Japan. Hearken to the cries of many who have lost loved ones, or whose loved ones are unaccounted for...incline thy loving ears to their call for help, O Lord, and grant them thy divine grace at this hour of pain and sorrow...Lord, in thy mercy, watch over Japan.
Many are injured. Many are devastated. Thousands are traumatised. Countless are cast into despair and confusion. Still more suffer from fear and loss of belongs, property, homes, schools, infra-structure... Many now have to bear the cold in addition to the devastation brought on by the quake and the ensuing tsunami.
We who are far off feel a sense of helplessness. In our common humanity we share the solidarity with our fellows in Japan and cry with them. Lord, in thy mercy, watch over Japan.
Death toll will rise. Disease will spread. Anger will also increase. But needs will be many. Relief efforts will be difficult and many helping hands will be needed. Raise up helpers and direct international relief aid to pour into Japan, that we everywhere may at this time reach out to the people of Japan. Lord, in thy mercy, watch over Japan.
As usual, there will often be after-shocks. It has been reported that Japan fears another quake. O dear Lord of all creation, you who calmed the roaring seas and overcame death, calm the earth and spare many lives. Enable those who monitor to detect quickly any further quakes, if thy created nature should have to rock, and grant that evacuation might proceed with success. Lord, in thy mercy, watch over Japan.
Words cannot fully express the pain and agony of our hearts. Nevertheless, thou knowest all things, for thou hast created all things. The sorrowing hearts are crying everywhere...broken, cruelly torn apart from loved ones, from their dreams, from a life of quiet and comfort...only thou knowest and understandest.
At this very moment, visit thy children, frail as we are, and descend upon Japan and surround the people there with thine own dear presence. Comfort, O comfort thy people; save, O save thy children from the wiles of the world; strengthen, touch, embrace them...in this moment of their horrible pain.
Lord, in thy mercy, watch over Japan.
Amen.
Our loving heavenly father,
We acknowledge that thou art the Creator, and we thy creatures. Before thy very presence we stand condemned and unjustified, if not for thy unconditional love, long-suffering, and mercy towards us in and through thy son Jesus the Christ. Since the fall of humanity we humans have had to bear the consequences of our sin. This evening the earth that has been suffering together with us wrecked havoc once more, this time in Japan, generating a huge tsunami and causing damages and the loss of many lives...
We have heard the news, watched the video clips, and are utterly speechless...
Lord, in thy mercy, watch over Japan.
We bring before thy very throne of mercy the people of Japan. Hearken to the cries of many who have lost loved ones, or whose loved ones are unaccounted for...incline thy loving ears to their call for help, O Lord, and grant them thy divine grace at this hour of pain and sorrow...Lord, in thy mercy, watch over Japan.
Many are injured. Many are devastated. Thousands are traumatised. Countless are cast into despair and confusion. Still more suffer from fear and loss of belongs, property, homes, schools, infra-structure... Many now have to bear the cold in addition to the devastation brought on by the quake and the ensuing tsunami.
We who are far off feel a sense of helplessness. In our common humanity we share the solidarity with our fellows in Japan and cry with them. Lord, in thy mercy, watch over Japan.
Death toll will rise. Disease will spread. Anger will also increase. But needs will be many. Relief efforts will be difficult and many helping hands will be needed. Raise up helpers and direct international relief aid to pour into Japan, that we everywhere may at this time reach out to the people of Japan. Lord, in thy mercy, watch over Japan.
As usual, there will often be after-shocks. It has been reported that Japan fears another quake. O dear Lord of all creation, you who calmed the roaring seas and overcame death, calm the earth and spare many lives. Enable those who monitor to detect quickly any further quakes, if thy created nature should have to rock, and grant that evacuation might proceed with success. Lord, in thy mercy, watch over Japan.
Words cannot fully express the pain and agony of our hearts. Nevertheless, thou knowest all things, for thou hast created all things. The sorrowing hearts are crying everywhere...broken, cruelly torn apart from loved ones, from their dreams, from a life of quiet and comfort...only thou knowest and understandest.
At this very moment, visit thy children, frail as we are, and descend upon Japan and surround the people there with thine own dear presence. Comfort, O comfort thy people; save, O save thy children from the wiles of the world; strengthen, touch, embrace them...in this moment of their horrible pain.
Lord, in thy mercy, watch over Japan.
Amen.
Sunday, March 13, 2011
Farewell...
Monday, 19th July 2010, 08:40 hrs...
I was holding on to my mobile, sitting in the guestroom at Trinity while waiting for Freddie...
In fact he had arrived far earlier and tried contacting me by both calling and through short messages, but to no avail. Somehow the M1 prepaid card I was using must have known I was departing and so didn't seem keen to provide me more service...
It's been so long since we had the opportunity to sit and have breakfast this morning, before my departure. Freddie, a good friend for more than 30 years since our secondary school days. He first became displeased with me because of my way of walking and other factors, I suppose. However, he became a Christian and soon was known for his evangelistic fervour. I was soon invited to attend Changi Bethany Church. We later responded, in our own different ways, to the calling of God to full-time Christian ministry.
From an entirely English speaking stream, he ended up in Taiwan for some good ten years, if I'm not wrong, while I, having been educated in an entirely Chinese speaking stream, went to an English speaking church and served for the next four years. Today, we both serve in our different capacities, he as a pastor while I a lecturer in a seminary in Hong Kong.
This morning, we bade farewell... I'm reminded of what Freddie said to me soon after Natalie, my late wife, passed away, that death at times is analogous to a farewell at the airport, in which we say goodbye to our loved ones, while one party is waiting...
Who precisely is waiting, I'm not quite sure...
This trip saw several deaths of those I know... farewell indeed... but not an end but a new beginning...
Hopefully, every departure will mean a new beginning, or at least fresh beginning for both the one who departs and the one who remains...
Reunion...hopefully will become the hope and goal of farewell...
I was holding on to my mobile, sitting in the guestroom at Trinity while waiting for Freddie...
In fact he had arrived far earlier and tried contacting me by both calling and through short messages, but to no avail. Somehow the M1 prepaid card I was using must have known I was departing and so didn't seem keen to provide me more service...
It's been so long since we had the opportunity to sit and have breakfast this morning, before my departure. Freddie, a good friend for more than 30 years since our secondary school days. He first became displeased with me because of my way of walking and other factors, I suppose. However, he became a Christian and soon was known for his evangelistic fervour. I was soon invited to attend Changi Bethany Church. We later responded, in our own different ways, to the calling of God to full-time Christian ministry.
From an entirely English speaking stream, he ended up in Taiwan for some good ten years, if I'm not wrong, while I, having been educated in an entirely Chinese speaking stream, went to an English speaking church and served for the next four years. Today, we both serve in our different capacities, he as a pastor while I a lecturer in a seminary in Hong Kong.
This morning, we bade farewell... I'm reminded of what Freddie said to me soon after Natalie, my late wife, passed away, that death at times is analogous to a farewell at the airport, in which we say goodbye to our loved ones, while one party is waiting...
Who precisely is waiting, I'm not quite sure...
This trip saw several deaths of those I know... farewell indeed... but not an end but a new beginning...
Hopefully, every departure will mean a new beginning, or at least fresh beginning for both the one who departs and the one who remains...
Reunion...hopefully will become the hope and goal of farewell...
Simplicity...
Sunday, 18th July 2010, 00:28 hrs...
I'm feeling rather fresh in these wee hours of the night... Perhaps it's the two cups of coffee but coffee has hardly given me any sleep problem. Perhaps it's the fact that I'm soon leaving Singapore for the tentative 'home', which is Hong Kong where I've been working and living for the past two years...
Tonight, I was supposed to have dinner with my second elder sister Sally, her husband Say Peng, and presumably their daugther Hannah. Hannah just had LASIK (laser in-situ keratomileusis) this afternoon to correct her myopia. However, my headache prevented me from joining them and, as a result, Sal was kind enough to come all the way from Pasir Ris to Upper Bukit Timah, together with Say Peng and our half sister Geok Huey (玉花). We had drinks and cakes as side dishes, and chatting as the main meal.
We had to soon vacate the restaurant as it was past their closing hour, which was 10pm. We opted for the open-air space right outside the restaurant where chairs and tables were available. Some restaurant owner must have found it rather troublesome to keep them. Though little insects now and then made landings on us, some gave some kisses to Sal and Geok Huey, we were otherwise quite content to simply sit and chat.
It was such simplicity of gathering that I find meaningful. No special venue, no special meal, no special dressing, no formality, no particular social etiquette... life is short and must therefore be lived with meaning and purpose.
This week, I came across a magazine called Preaching, which featured Billy Graham on its cover page. The magazine points out that in its inaugural issue, it had Graham on its cover; and now it its 25th anniversary issue, it found it quite meaningful and necessary to have Graham featured again. For Graham was, after all, the preacher of the last century, and was dubbed the pastor of America! I read his unabridged version of the autobiography Just as I Am. Tonight I am reminded of him again when I think of the term 'simplicity'. And I think the term 'simplicity' quite adequately sums up Graham's life as a whole and his ministry.
My prayer to the Lord is that I too would lead a life of simplicity. A life of simplicity, for me, does not seek for what I do not need, though I may from time to time save some. I may have some things more but they should never become a 'luxury'. Thus, for a while I try to force myself to 'give'. And giving has to involve pain; for any giving that doesn't carry any pain is likely to be merely 'discarding'. Of course, there is a type of giving that involves no pain but joy, when we give to those we love.
I hope while I seek to give, I'd also learn another aspect of 'simplicity', which is contentment. Contentment tells me 'enough'. But what is 'enough' can at times be quite subjective. Thus, I must give the term a certain definition, which should rightly be minimalist.
One other aspect of 'simplicity' that is largely neglected is 'expectation from others'. I realise that when I either subconsciously or unconsciously impose expectations on others, I'd tend to become unhappy and dissatisfied with people around. And once we have too many high or unrealistic expectations, our lives become complicated, not simple. Very often, life can be less painful and unhappy, and made more joyful, meaningful and purposeful when we amend or revise our expectations of others.
Simplicity... I hope the way I've put it doesn't make 'simplicity' appear 'complicated'...
I'm feeling rather fresh in these wee hours of the night... Perhaps it's the two cups of coffee but coffee has hardly given me any sleep problem. Perhaps it's the fact that I'm soon leaving Singapore for the tentative 'home', which is Hong Kong where I've been working and living for the past two years...
Tonight, I was supposed to have dinner with my second elder sister Sally, her husband Say Peng, and presumably their daugther Hannah. Hannah just had LASIK (laser in-situ keratomileusis) this afternoon to correct her myopia. However, my headache prevented me from joining them and, as a result, Sal was kind enough to come all the way from Pasir Ris to Upper Bukit Timah, together with Say Peng and our half sister Geok Huey (玉花). We had drinks and cakes as side dishes, and chatting as the main meal.
We had to soon vacate the restaurant as it was past their closing hour, which was 10pm. We opted for the open-air space right outside the restaurant where chairs and tables were available. Some restaurant owner must have found it rather troublesome to keep them. Though little insects now and then made landings on us, some gave some kisses to Sal and Geok Huey, we were otherwise quite content to simply sit and chat.
It was such simplicity of gathering that I find meaningful. No special venue, no special meal, no special dressing, no formality, no particular social etiquette... life is short and must therefore be lived with meaning and purpose.
This week, I came across a magazine called Preaching, which featured Billy Graham on its cover page. The magazine points out that in its inaugural issue, it had Graham on its cover; and now it its 25th anniversary issue, it found it quite meaningful and necessary to have Graham featured again. For Graham was, after all, the preacher of the last century, and was dubbed the pastor of America! I read his unabridged version of the autobiography Just as I Am. Tonight I am reminded of him again when I think of the term 'simplicity'. And I think the term 'simplicity' quite adequately sums up Graham's life as a whole and his ministry.
My prayer to the Lord is that I too would lead a life of simplicity. A life of simplicity, for me, does not seek for what I do not need, though I may from time to time save some. I may have some things more but they should never become a 'luxury'. Thus, for a while I try to force myself to 'give'. And giving has to involve pain; for any giving that doesn't carry any pain is likely to be merely 'discarding'. Of course, there is a type of giving that involves no pain but joy, when we give to those we love.
I hope while I seek to give, I'd also learn another aspect of 'simplicity', which is contentment. Contentment tells me 'enough'. But what is 'enough' can at times be quite subjective. Thus, I must give the term a certain definition, which should rightly be minimalist.
One other aspect of 'simplicity' that is largely neglected is 'expectation from others'. I realise that when I either subconsciously or unconsciously impose expectations on others, I'd tend to become unhappy and dissatisfied with people around. And once we have too many high or unrealistic expectations, our lives become complicated, not simple. Very often, life can be less painful and unhappy, and made more joyful, meaningful and purposeful when we amend or revise our expectations of others.
Simplicity... I hope the way I've put it doesn't make 'simplicity' appear 'complicated'...
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