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！
Thursday, April 7, 2011
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!
Subscribe to:
Posts (Atom)