(From TSN, http://tsn.ca/nhl/story/?id=367030 )
KERRY FRASER
5/27/2011 10:41:34 AM
Today marks the 18th anniversary of Game 6 of the Campbell Conference Final between the Los Angeles Kings and Toronto Maple Leafs. We all know what happened in that game and not a day goes by that a member of the TSN.ca community reminds Kerry about it (some of them nice, most of them not so nice) at cmonref@tsn.ca. So on this day, Kerry responds...
Kerry,
Do you remember what happened 18 years ago today? Have you cleared your mind of it since or do you carry it around with you like luggage?
Joe, Halifax
-----
Kerry,
Can you go one day without someone mentioning the Gilmour-Gretzky incident to you?
Cory Maas, Toronto
-----
Hey Kerry,
What can you say to me to make me stop hating your guts after the missed high stick in 93? You cost us the Cup because everyone knows we would have whupped the Habs!
Andrew, Toronto
-----
Hi Kerry,
Did Gilmour or Gretzky ever talk to you/confront you about you know what back in 1993? Is it a taboo subject?
Stephen Anderson - Oakville, Ontario
No official wants to make or miss a call that has an impact on a game or a series. It becomes a bitter pill to swallow.
On the 18th anniversary of the infamous "Missed Call," for many a Toronto Maple Leafs fan, the bitterness has never subsided.
Every year, right up to my final season as a referee in the NHL I was contacted by the media on this day and asked to rehash the play. They always ran with it and feelings were dredged up from old wounds that have never healed; especially from those that harbour hatred towards me. I devoted an entire chapter in my book (coming out in updated paperback and e-book versions this fall - nice plug!), "The Final Call" entitled, "The Missed Call" and put it all out there; including a sincere apology to Leafs fans everywhere for not having seen the play.
My dear wife, Kathy has always told us (our seven children and I) that feelings exist. They are real and for the person who holds onto them there is no right or wrong; just that they exist. I have never avoided the subject when asked and today won't be any different. I will respond to your questions and accept that your feelings exist as another anniversary passes.
Yes, Joe in Halifax, I do remember those aching feelings well. The helplessness of not knowing for sure what had just occurred as Doug Gilmour dabbed blood from his chin and prevented it from staining the Fabulous Forum ice lingers in my memory. While I don't carry it with me like "luggage," the baggage that many a Leafs fan continually pack, makes it impossible for the memory to ever go away. After all it was only 18 short years ago! Perhaps more time is required to close the wound?
Cory in Toronto, I live in New Jersey and nobody south of the 49th Parallel is really affected by this. Many events have occurred for me since that night in Los Angeles, both professionally and personally.
I worked several Stanley Cup Finals; the World Cup of Hockey; the Winter Olympics in Nagano; the 2000 All Star Game in Toronto; the Winter Classic in Boston's Fenway Park to mention a few in a record setting career.
On a personal level, I buried my father in 2001 - the same father that chased a Leafs fan from Kitchener up the street with an axe in the wee hours of the morning after the game in '93. The uninvited assailant drove away in haste after continually ramming into Dad's mini-motor home parked in the driveway of his Sarnia home. (Kitchener is close to a two-hour drive from Sarnia in Southern Ontario.) My mother has retired the referee whistle that hung on a skate lace by her telephone at the ready to blow into the phone whenever terribly obscene phone calls were received at their home.
We have witnessed our children's graduation from high school and university. Kathy and I shared in the joy at weddings for three of our children to this point, along with the current engagement of two others. We have been blessed with five beautiful grandchildren years after the missed call. Life is not static unless we chose it to be and mine has continually moved forward.
That being said, when I was in Toronto at the TSN studios for the first month of the Stanley Cup Playoffs every day someone would recognize me and ask me about '93. The supervising producer who coordinates the website at TSN sifts through all your questions and provides me with the ones I answer in this column. He tells me there is at least one a day on the Gretzky-Gilmour subject. In some camps the very mention of my name causes vitriol unlike no other.
Stephen Anderson in Oakville, I did speak to Doug Gilmour about the missed call in a telephone conversation he and I had last summer. It was most cordial, even friendly as we shared stories and different perspectives from our long careers. Doug Gilmour is a class act beyond being the tremendous player, captain and leader that he was throughout his career. Doug understands that plays are missed and mistakes are made by officials and players alike. In that conversation, 'Killer' shared something I have seen him state publicly in the past. Doug said, "Give me Game 7 back in my home building and I'd take it any time. We just didn't get it done."
Doug Gilmour retired as a Maple Leaf in the 2002-2003 season. During almost 10 years that we were on the ice together after May 27, 1993, I never heard Doug Gilmour reference that play with me. At no time did I ever discuss the incident with Wayne Gretzky. Why would I? Wayne knew what happened better than any of us.
And finally to all the "Andrews of Toronto" that need me to say something that might help make you "stop hating my guts." I don't really think there is much more that I can say that hasn't been already said. "I'm sorry, I missed the call, I blew it..." just don't seem to be helping you let go of it or the fact that the Leafs lost Game 7 back in Toronto.
Instead, please allow me to share with you a quote that Doug Gilmour gave to Mike Zeisberger of the Toronto Sun on the occasion of my last game worked in the Air Canada Centre on March 27, 2010. Your captain said, "Please let it go. It's over. The man's retiring. For the sake of his sanity, let it go."
If that fails Andrew, I would like to offer the wisdom of Alexander Pope (even though he didn't play for the Toronto Maple Leafs) who said, "To err is human; to forgive, divine."
Peace be with you...
Friday, May 27, 2011
Thursday, May 26, 2011
愛 ‧ Love
喜悦、张海军 20110522 中国达人秀片段
「喜悅和張海軍，這是一對非常普通的中國夫妻。視頻中所表現的是在現今這個物質為上，扭曲價值觀的世界中最平凡但是最珍貴的一段真愛！在中國擺地攤是比較難以維持生活的，喜悅是一個平凡的女人，但是她的那一句"把愛情進行到底"，我承認我被她深深的感動了！」
愛就是這樣.
This is what we call "LOVE".
"Love" is not only about "feeling"...
but its so deep that its un-describable and only the sacrifices will tell others all about it...
「喜悅和張海軍，這是一對非常普通的中國夫妻。視頻中所表現的是在現今這個物質為上，扭曲價值觀的世界中最平凡但是最珍貴的一段真愛！在中國擺地攤是比較難以維持生活的，喜悅是一個平凡的女人，但是她的那一句"把愛情進行到底"，我承認我被她深深的感動了！」
愛就是這樣.
This is what we call "LOVE".
"Love" is not only about "feeling"...
but its so deep that its un-describable and only the sacrifices will tell others all about it...
Wednesday, May 25, 2011
笑話的哲理值得深思
蘋果日報 副刊
笑話的哲理值得深思 - 李怡
(11.05.24-25)
網上看到幾個笑話。笑話普通，但引申的道理卻大堪咀嚼。
某夫人對建築師說每當火車經過時，她的睡床就會搖動。
「這簡直是無稽之談，」建築師回答說，「我來看看。」建築師到達後，夫人叫他躺在床上，體會一下火車經過時的感覺。建築師剛上床躺下，夫人的老公就回來了。他見此情形，便厲聲喝問：「你躺在我太太的床上幹什麼？」
建築師戰戰兢兢地回答：「我說是在等火車，你會相信嗎？」
這笑話帶出的人生道理是：有些話是真的，卻聽上去很假；有些話是假的，卻讓人毋庸置疑。
× × ×
英國紳士與法國女人同乘一個火車包廂，女人想引誘這個英國人，她脫衣躺下後就抱怨身上發冷。紳士把自己的被子給了她，她還是不停地說冷。
紳士說：「我還能怎麼幫助你呢？」女人說：「我小時候媽媽總是用自己的身體給我取暖。」
「小姐，這我就愛莫能助了。我總不能跳下火車去找你的媽媽吧？」
這笑話的人生道理是：善解風情的男人是好男人，不解風情的男人更是好男人。
× × ×
麥克走進餐館，點了一份湯，服務員給他端了上來。
服務員剛走開，他就嚷嚷起來：「對不起，這湯我沒法喝。」
服務員重新給他上了一個湯，他還是說：「對不起，這湯我沒法喝。」
服務員只好叫來經理。經理畢恭畢敬地朝麥克點點頭，說：「先生，這道菜是本店最拿手的，深受顧客歡迎，難道您……」
「我是說，匙羮在哪裏呢？」
人生道理是：有錯就改，當然是好事。但我們常常卻改掉正確的，留下錯誤的，結果是錯上加錯。
× × ×
飯廳內，一個異常謙恭的人膽怯地碰了碰另一個顧客，那人正在穿一件大衣。
「對不起，請問您是不是皮埃爾先生？」
「不，我不是。」那人回答。
「啊，」他舒了一口氣，「那我沒弄錯，我就是他，您穿了他的大衣。」
人生道理：理直氣壯不多見。理直的人，往往謙恭；而我們看到許多理曲的人，往往反而氣壯。
× × ×
有一個人去倫敦，想順便探望一位老朋友，卻忘了他的住址，於是給父親發了一份電報：「您知道托馬的住址嗎？」當天，他就收到一份回電：「知道。」
人生道理：當我們終於找到最正確的答案時，卻發現它是最無用的。
× × ×
有三個人到紐約度假。他們在一座高層賓館的第 45樓訂了一個套房。一天晚上，大樓電梯出現故障，他們只好徒步走回房間，為了放鬆以減輕登樓的勞累，約定輪流說笑話、唱歌和講故事。
笑話講了，歌也唱了，好不容易爬到第 34層，大家都感覺精疲力竭。
「好吧，彼得，你來講個幽默故事吧。」
彼得說：「故事不長，卻令人傷心至極：我把房間的鑰匙留了在大廳。」
人生道理：痛苦縱不可免，幽默卻可以讓痛苦減輕，甚至轉為輕鬆一笑。
× × ×
一個很有名的作家要來書店參觀。書店老闆連忙把所有的書撤下，全部換上作家的書。作家來到書店後，心裏非常高興，問道：「貴店只售本人的書嗎？」
「當然不是。」書店老闆回答，「別的書銷路很好，都賣完了。」
人生道理：「恭維」是個奇怪的詞：你像是在奉承他，又像是在侮辱他。
× × ×
笑話很普通。但所引伸的人生道理卻值得深思。
笑話的哲理值得深思 - 李怡
(11.05.24-25)
網上看到幾個笑話。笑話普通，但引申的道理卻大堪咀嚼。
某夫人對建築師說每當火車經過時，她的睡床就會搖動。
「這簡直是無稽之談，」建築師回答說，「我來看看。」建築師到達後，夫人叫他躺在床上，體會一下火車經過時的感覺。建築師剛上床躺下，夫人的老公就回來了。他見此情形，便厲聲喝問：「你躺在我太太的床上幹什麼？」
建築師戰戰兢兢地回答：「我說是在等火車，你會相信嗎？」
這笑話帶出的人生道理是：有些話是真的，卻聽上去很假；有些話是假的，卻讓人毋庸置疑。
× × ×
英國紳士與法國女人同乘一個火車包廂，女人想引誘這個英國人，她脫衣躺下後就抱怨身上發冷。紳士把自己的被子給了她，她還是不停地說冷。
紳士說：「我還能怎麼幫助你呢？」女人說：「我小時候媽媽總是用自己的身體給我取暖。」
「小姐，這我就愛莫能助了。我總不能跳下火車去找你的媽媽吧？」
這笑話的人生道理是：善解風情的男人是好男人，不解風情的男人更是好男人。
× × ×
麥克走進餐館，點了一份湯，服務員給他端了上來。
服務員剛走開，他就嚷嚷起來：「對不起，這湯我沒法喝。」
服務員重新給他上了一個湯，他還是說：「對不起，這湯我沒法喝。」
服務員只好叫來經理。經理畢恭畢敬地朝麥克點點頭，說：「先生，這道菜是本店最拿手的，深受顧客歡迎，難道您……」
「我是說，匙羮在哪裏呢？」
人生道理是：有錯就改，當然是好事。但我們常常卻改掉正確的，留下錯誤的，結果是錯上加錯。
× × ×
飯廳內，一個異常謙恭的人膽怯地碰了碰另一個顧客，那人正在穿一件大衣。
「對不起，請問您是不是皮埃爾先生？」
「不，我不是。」那人回答。
「啊，」他舒了一口氣，「那我沒弄錯，我就是他，您穿了他的大衣。」
人生道理：理直氣壯不多見。理直的人，往往謙恭；而我們看到許多理曲的人，往往反而氣壯。
× × ×
有一個人去倫敦，想順便探望一位老朋友，卻忘了他的住址，於是給父親發了一份電報：「您知道托馬的住址嗎？」當天，他就收到一份回電：「知道。」
人生道理：當我們終於找到最正確的答案時，卻發現它是最無用的。
× × ×
有三個人到紐約度假。他們在一座高層賓館的第 45樓訂了一個套房。一天晚上，大樓電梯出現故障，他們只好徒步走回房間，為了放鬆以減輕登樓的勞累，約定輪流說笑話、唱歌和講故事。
笑話講了，歌也唱了，好不容易爬到第 34層，大家都感覺精疲力竭。
「好吧，彼得，你來講個幽默故事吧。」
彼得說：「故事不長，卻令人傷心至極：我把房間的鑰匙留了在大廳。」
人生道理：痛苦縱不可免，幽默卻可以讓痛苦減輕，甚至轉為輕鬆一笑。
× × ×
一個很有名的作家要來書店參觀。書店老闆連忙把所有的書撤下，全部換上作家的書。作家來到書店後，心裏非常高興，問道：「貴店只售本人的書嗎？」
「當然不是。」書店老闆回答，「別的書銷路很好，都賣完了。」
人生道理：「恭維」是個奇怪的詞：你像是在奉承他，又像是在侮辱他。
× × ×
笑話很普通。但所引伸的人生道理卻值得深思。
Thursday, May 19, 2011
Why do powerful men cheat? Because they can - CTV News
Why do powerful men cheat? Because they can - CTV News
From Bill Clinton to Tiger Woods to countless political leaders in Europe, Arnold Schwarzenegger is just the latest in a list of married celebrities caught in a sex scandal.
And while his affair shocked many, some say with all that power and fame, it's not only predictable that a man like Schwarzenegger would cheat, but highly likely.
Toronto-based clinical psychologist, Dr. Oren Amitay, says men (and women) with power tend to have an overinflated sense of confidence that allows them to think they'll get away with bad behaviour.
"It's not intelligence that's at issue; it's judgment," Amitay told CTV's Canada AM Thursday.
"If you've gotten away for so many years with doing pretty much whatever you want to do with very few consequences, why would you change?
While Schwarzenegger had plenty to risk with his extramarital dalliances -- his marriage, his family, his career and perhaps his legacy --he had also been able to weather similar scandalous storms before.
During Schwarzenegger's campaign for California governor, as many as 15 women stepped forward to allege that the then-actor groped, spanked, or touched them inappropriately.
"And what were the consequences? Nothing," said Amitay.
"So when your needs are so important, when you place your needs above everything else, you're not really thinking of the consequences or anticipating what could happen, or feeling any anxiety around it, because that's not part of your experience."
Amitay says it's worry that prevents most of us from doing naughty things -- the worry about getting caught, the fear of the consequences, of hurting somebody. But when powerful people get away with misdeeds for so long, it's not long before they don't bother to worry at all.
"Certain personalities just don't feel anxiety," he said.
Some of these people, if they were raised with power, get used to having parents or family swoop in and protect them, Amitay says. Others like Schwarzenegger, who is more of a self-made man, probably told themselves as young men that they were going to be a certain kind of personality.
Amitay believes Schwarzenegger is likely in a lot of ways just like Tiger Woods, who risked his family and career for his sexual peccadilloes.
"They've lived their lives being told by everyone around them they're special, they're entitled. ‘You deserve whatever you want; you're that great.' And if you're being told that, why wouldn't you believe it?"
From Bill Clinton to Tiger Woods to countless political leaders in Europe, Arnold Schwarzenegger is just the latest in a list of married celebrities caught in a sex scandal.
And while his affair shocked many, some say with all that power and fame, it's not only predictable that a man like Schwarzenegger would cheat, but highly likely.
Toronto-based clinical psychologist, Dr. Oren Amitay, says men (and women) with power tend to have an overinflated sense of confidence that allows them to think they'll get away with bad behaviour.
"It's not intelligence that's at issue; it's judgment," Amitay told CTV's Canada AM Thursday.
"If you've gotten away for so many years with doing pretty much whatever you want to do with very few consequences, why would you change?
While Schwarzenegger had plenty to risk with his extramarital dalliances -- his marriage, his family, his career and perhaps his legacy --he had also been able to weather similar scandalous storms before.
During Schwarzenegger's campaign for California governor, as many as 15 women stepped forward to allege that the then-actor groped, spanked, or touched them inappropriately.
"And what were the consequences? Nothing," said Amitay.
"So when your needs are so important, when you place your needs above everything else, you're not really thinking of the consequences or anticipating what could happen, or feeling any anxiety around it, because that's not part of your experience."
Amitay says it's worry that prevents most of us from doing naughty things -- the worry about getting caught, the fear of the consequences, of hurting somebody. But when powerful people get away with misdeeds for so long, it's not long before they don't bother to worry at all.
"Certain personalities just don't feel anxiety," he said.
Some of these people, if they were raised with power, get used to having parents or family swoop in and protect them, Amitay says. Others like Schwarzenegger, who is more of a self-made man, probably told themselves as young men that they were going to be a certain kind of personality.
Amitay believes Schwarzenegger is likely in a lot of ways just like Tiger Woods, who risked his family and career for his sexual peccadilloes.
"They've lived their lives being told by everyone around them they're special, they're entitled. ‘You deserve whatever you want; you're that great.' And if you're being told that, why wouldn't you believe it?"
Tuesday, May 17, 2011
輸得起
(知信行 - 靈修勵語)
我輸得起，因為在基督裡沒有甚麼是輸不起的！
著名的靈修大師級人物茱莉安，在她《愛的啟示》一書中表示，神給祂所愛的人的一個煉淨生命的場所，就是失敗，而且是敗完又敗！一個人若受得起失敗，他才有基督的生命事奉神，而且，輸了之後又能爬起來的，他的生命必然煥發光彩，在主裡他充滿神的愛！換句話說，我們需要學習去輸，而且要輸得起。
失敗並不可怕，甚至它是「好東西」，因為當你走出困厄之後，就成為了一個新造的人。問題只視乎一個人「承受挫敗」的勇氣，倘若不肯認輸，他就因此牢困一世。
若人在面對困境時，能夠把自己放輕一點，目光看遠一點，把人生的意義放在神國度上多一點，就會發現人生是充滿希望的。放眼世界，即使只看見一線陽光，你會感到人生很美！在輸得起的人身上，心胸是開放闊大的。因為他常常看到神的同在。
「凡從神生的，就勝過世界；使我們勝了世界的，就是我們的信心。」（約壹五4）在新約世界中活著的眾多信徒，大部分都是活在水深火熱之中，忍受著各式各樣的逼迫困苦，然而，基督榮耀而充滿喜樂平安的生命，就在這班飽受欺壓的人身上彰顯出來的。
不過，當我執著於我的苦，就算我只失去了一塊錢，我也會覺得很苦！所以放開一點，只要生命還在，機會就還在；當你還肯祈求主的同在，那你的人生意義就出現。
失敗是一項心靈的打擊，原本擁有的鬥志都給挫敗了，這份抬不起頭來面對世界的感覺，使人無地自容。無能、羞愧、丟臉是如斯難受，我還可以作甚麼？我已經一無所有了！當我們來到這一刻，答案就出來了 我們根本就是一無所有的。看看耶穌，耶穌在客西馬尼園中，祂在軟弱時多麼坦然、多麼真實，而真實的我是不用掩藏的！
在安靜中，細細吸吮內心傷痕的痛，那是真實的我！人活得真時，人生就顯得充滿份量了。然後，在挫敗中和哭泣中，呼求主耶穌的安慰，打開胸懷，讓主耶穌進入你心內與你同哭，你會發現，原來，淚是主和你一起流的！
只要放開一點胸懷，看遠一點世界，失敗根本不重要。當人說得出：「我輸得起！」他就成長了。
我輸得起，因為在基督裡沒有甚麼是輸不起的！
我輸得起，因為在基督裡沒有甚麼是輸不起的！
著名的靈修大師級人物茱莉安，在她《愛的啟示》一書中表示，神給祂所愛的人的一個煉淨生命的場所，就是失敗，而且是敗完又敗！一個人若受得起失敗，他才有基督的生命事奉神，而且，輸了之後又能爬起來的，他的生命必然煥發光彩，在主裡他充滿神的愛！換句話說，我們需要學習去輸，而且要輸得起。
失敗並不可怕，甚至它是「好東西」，因為當你走出困厄之後，就成為了一個新造的人。問題只視乎一個人「承受挫敗」的勇氣，倘若不肯認輸，他就因此牢困一世。
若人在面對困境時，能夠把自己放輕一點，目光看遠一點，把人生的意義放在神國度上多一點，就會發現人生是充滿希望的。放眼世界，即使只看見一線陽光，你會感到人生很美！在輸得起的人身上，心胸是開放闊大的。因為他常常看到神的同在。
「凡從神生的，就勝過世界；使我們勝了世界的，就是我們的信心。」（約壹五4）在新約世界中活著的眾多信徒，大部分都是活在水深火熱之中，忍受著各式各樣的逼迫困苦，然而，基督榮耀而充滿喜樂平安的生命，就在這班飽受欺壓的人身上彰顯出來的。
不過，當我執著於我的苦，就算我只失去了一塊錢，我也會覺得很苦！所以放開一點，只要生命還在，機會就還在；當你還肯祈求主的同在，那你的人生意義就出現。
失敗是一項心靈的打擊，原本擁有的鬥志都給挫敗了，這份抬不起頭來面對世界的感覺，使人無地自容。無能、羞愧、丟臉是如斯難受，我還可以作甚麼？我已經一無所有了！當我們來到這一刻，答案就出來了 我們根本就是一無所有的。看看耶穌，耶穌在客西馬尼園中，祂在軟弱時多麼坦然、多麼真實，而真實的我是不用掩藏的！
在安靜中，細細吸吮內心傷痕的痛，那是真實的我！人活得真時，人生就顯得充滿份量了。然後，在挫敗中和哭泣中，呼求主耶穌的安慰，打開胸懷，讓主耶穌進入你心內與你同哭，你會發現，原來，淚是主和你一起流的！
只要放開一點胸懷，看遠一點世界，失敗根本不重要。當人說得出：「我輸得起！」他就成長了。
我輸得起，因為在基督裡沒有甚麼是輸不起的！
Wednesday, May 11, 2011
A time for renewal
An excerpt from The Star reports (link)
Last week's electoral bloodbath has led to an existential crisis for the Liberals, who were once known as Canada's "natural governing party."
They find themselves being squeezed by the NDP on the left and the Conservatives on the right, with many suggesting it's time for the two parties to consider merging.
Both current MPs and former MPs are brushing aside merger talk and are calling for a period of renewal, saying that Canada needs a strong centralist party.
Part of that renewal is figuring out what exactly went wrong on Election Day.
Former Liberal MP Gerard Kennedy said the party is "humbled by the election . . . and the parties that did better.
"There's a yearning there we didn't capture and the NDP did for the present moment," he told CTV's Power Play.
He suggested the party did not put enough "solutions out there for specific issues" during the campaign.
Brison, a Nova Scotia MP, said the party needs a hard look at policy, something it didn't do after the last leadership race in 2006.
He said the Liberals need to re-engage with the grassroots of their party.
But Brison said that the two-year Conservative attack-ad campaign on Ignatieff can't be overlooked.
"The die was cast by two years of negative ads . . . they were very successful," he said. "He was effectively torpedoed before the campaign even began."
He said while on the campaign trail he heard many Canadians repeating some of the Conservatives attacks on Ignatieff.
Another Liberal heavyweight MP who lost his job, Mark Holland, said the party must look beyond its leader.
"It's not about quick fixes, it's not about one person who is going to paint over everything and make it OK," he told Power Play. "The Liberal Party has a choice; it either makes reforms and it changes . . . or we've got even darker days ahead of us."
John Manley, a former Liberal finance and foreign affairs minister, said the party has to get away from the "natural governing party" attitude.
"There was an attitude and voters can smell that sense of entitlement a mile away and I think the party failed to really tackle that," Manley told Power Play.
"You have to have some core beliefs and know what they are. I happen to believe there's a big piece of the centre of Canadian politics that is up for grabs and I define that centre as being economically prudent . . . but socially progressive."
Last week's electoral bloodbath has led to an existential crisis for the Liberals, who were once known as Canada's "natural governing party."
They find themselves being squeezed by the NDP on the left and the Conservatives on the right, with many suggesting it's time for the two parties to consider merging.
Both current MPs and former MPs are brushing aside merger talk and are calling for a period of renewal, saying that Canada needs a strong centralist party.
Part of that renewal is figuring out what exactly went wrong on Election Day.
Former Liberal MP Gerard Kennedy said the party is "humbled by the election . . . and the parties that did better.
"There's a yearning there we didn't capture and the NDP did for the present moment," he told CTV's Power Play.
He suggested the party did not put enough "solutions out there for specific issues" during the campaign.
Brison, a Nova Scotia MP, said the party needs a hard look at policy, something it didn't do after the last leadership race in 2006.
He said the Liberals need to re-engage with the grassroots of their party.
But Brison said that the two-year Conservative attack-ad campaign on Ignatieff can't be overlooked.
"The die was cast by two years of negative ads . . . they were very successful," he said. "He was effectively torpedoed before the campaign even began."
He said while on the campaign trail he heard many Canadians repeating some of the Conservatives attacks on Ignatieff.
Another Liberal heavyweight MP who lost his job, Mark Holland, said the party must look beyond its leader.
"It's not about quick fixes, it's not about one person who is going to paint over everything and make it OK," he told Power Play. "The Liberal Party has a choice; it either makes reforms and it changes . . . or we've got even darker days ahead of us."
John Manley, a former Liberal finance and foreign affairs minister, said the party has to get away from the "natural governing party" attitude.
"There was an attitude and voters can smell that sense of entitlement a mile away and I think the party failed to really tackle that," Manley told Power Play.
"You have to have some core beliefs and know what they are. I happen to believe there's a big piece of the centre of Canadian politics that is up for grabs and I define that centre as being economically prudent . . . but socially progressive."
Sunday, May 08, 2011
His Plan
Psalm 33:11 (NIV) 11 But the plans of the Lord stand firm forever,the purposes of his heart through all generations.
Life Application Study Bible ® Devotion
"The LORD's plans stand firm forever." Are you frustrated by inconsistencies you see in others, or even in yourself? God is completely trustworthy-his intentions never change. There is a promise that good and perfect gifts come to us from the Creator who never changes. When you wonder if there is anyone in whom you can trust, remember that God is completely consistent. Let him counsel you, and trust in his plans for your life.
Life Application Study Bible ® Devotion
"The LORD's plans stand firm forever." Are you frustrated by inconsistencies you see in others, or even in yourself? God is completely trustworthy-his intentions never change. There is a promise that good and perfect gifts come to us from the Creator who never changes. When you wonder if there is anyone in whom you can trust, remember that God is completely consistent. Let him counsel you, and trust in his plans for your life.
Wednesday, April 27, 2011
Wedding of the King-to-be
One more day, all eyes will focus on the wedding of the King-to-be.
Or I should say, for days, all eyes had been focusing on the wedding of the King-to-be.
Someone may feel so odd about the extensive media coverage of the wedding, even some media was also commenting on the crazy coverage. No wonder, as even CTV was spending almost one-third of their 30-minutes national news covering the wedding.
You may ask why? Let me try...
Canadians are tired of hearing the "debate" regarding another minority government election. Well, yes, we are all too tired of the lies of all these politicians.
And... as Vancouver is the only playoff team in Canada for the Stanley Cup, and forget about the NBA... No hockey, no basketball, not yet football.... so, you can imagine how boring Canadians will be. Well, we are fortunately that Blue Jays are still in the playoff hunt.
What about the other parts of the world? Days after days, we hear about wars everywhere... or radiation-affected Japanese food and cars.
Chinese channels... HK news are all about sickness of those high ranking officers, how bad people saying the government is treating them....
Hey... we just need something positive, something for ourselves to cheer about...
And thank you, Prince William and Miss Catherine Middleton, your wedding just come at the right time... something that can give us a smile on our face... :P
Or I should say, for days, all eyes had been focusing on the wedding of the King-to-be.
Someone may feel so odd about the extensive media coverage of the wedding, even some media was also commenting on the crazy coverage. No wonder, as even CTV was spending almost one-third of their 30-minutes national news covering the wedding.
You may ask why? Let me try...
Canadians are tired of hearing the "debate" regarding another minority government election. Well, yes, we are all too tired of the lies of all these politicians.
And... as Vancouver is the only playoff team in Canada for the Stanley Cup, and forget about the NBA... No hockey, no basketball, not yet football.... so, you can imagine how boring Canadians will be. Well, we are fortunately that Blue Jays are still in the playoff hunt.
What about the other parts of the world? Days after days, we hear about wars everywhere... or radiation-affected Japanese food and cars.
Chinese channels... HK news are all about sickness of those high ranking officers, how bad people saying the government is treating them....
Hey... we just need something positive, something for ourselves to cheer about...
And thank you, Prince William and Miss Catherine Middleton, your wedding just come at the right time... something that can give us a smile on our face... :P
Thursday, April 14, 2011
Time to clip union power in Canada
Written by Joseph C. Ben-Ami
(www.policystudies.ca)
Monday, 11 April 2011
The recent decision by the Ontario English Catholic Teachers Association (OECTA) to increase its members’ dues by $60 to fund an anti-Progressive Conservative Party campaign during this fall’s provincial election has been rightly criticized by a number of groups and individuals. In fact, the OECTA decision is just the tip of the iceberg, and a reminder of how bad labour laws in Canada are at protecting individual workers from abuse at the hands of powerful mega-unions.
Neither Canadians, nor their political leaders, seem to grasp just how far behind the rest of the developed world we are when it comes to defending these rights. Only in Canada can workers be forced to join a union as a condition of employment, and even in those places where workers are not forced to join the union, they still have to pay full union dues. The only way workers in Canada can legally opt out of joining a union – or paying dues if not actually forced to join – is if they have a religious objection to union affiliation. Even then, opting out does not entitle workers to keep their money. Instead of going to the union, the dues are re-directed to a charity the union approves.
The above arrangement is referred to as the Rand Formula after Supreme Court Justice Ivan Rand who, in an arbitration decision settling a strike at Ford Motor Company in Windsor, ruled that employers must deduct and turn over to the union, dues from all employees including non-members. Rand explained that this was because all workers benefited from the union’s collective bargaining.
For decades, union bosses in Canada have been collecting fees from workers including many who are not even members, and then using those fees to fund, not just the collective bargaining mandate of the union, but a myriad of partisan social and political causes as well. These bosses claim that the Rand Formula permits them to do this. They also claim that unions are democratic organizations, and that, Rand notwithstanding, the decision to allocate a portion of collected fees for any purpose is the outcome of a democratic process.
They are wrong on both counts.
To begin with, Mr. Justice Rand himself explained that his decision to force non-union workers to pay union dues could only be justified if those dues were used exclusively for collective bargaining purposes. Anything else would be nothing less than legal robbery (my words, not his).
As for the argument that the decision-making process is democratic, that might come as a surprise to all those non-union members from whose paychecks mandatory union dues are deducted every week. They are not entitled to vote in any union elections or plebiscite and, as a consequence, have no say whatsoever regarding how their dues are being spent. Only bona fide members of the union can participate in the decision making-process.
There is another reason why the “democracy argument” does not hold water though. The right to vote for or against a person or political party running for public office, or to assist, financially or otherwise, a social or political cause, is an individual right. It cannot be transferred to anyone else, even if that transfer is accomplished through democratic means.
It is quite astonishing that this simple fact has been so utterly overlooked here in Canada. Even in Europe – where liberal-left public policy is de rigueur – the courts have consistently ruled, not just against unions using dues to support causes unrelated to collective bargaining without the consent of individual members, but against any form of compelled membership altogether.
Nor is Europe the only jurisdiction where workers’ rights are given precedence over union privileges. In America, depending on what state they operate in, unions that engage in activities unrelated to collective bargaining must either raise the necessary funds through a voluntary appeal to their members, or if mandatory dues are to be used they (unions) must offer to discount dues commensurately, or they must offer members a refund of that portion of their dues that would otherwise have been used for these purposes.
Is there something the Europeans and Americans know about workers rights and their protection that we in Canada don’t? Apparently so.
It’s time for Canada to join the rest of the developed world in the 21st century by reforming labour laws to protect workers from the voracious appetite of unscrupulous and virtually unaccountable union bosses. That would require politicians with backbone though.
Is that really too much to hope for?
(www.policystudies.ca)
Monday, 11 April 2011
The recent decision by the Ontario English Catholic Teachers Association (OECTA) to increase its members’ dues by $60 to fund an anti-Progressive Conservative Party campaign during this fall’s provincial election has been rightly criticized by a number of groups and individuals. In fact, the OECTA decision is just the tip of the iceberg, and a reminder of how bad labour laws in Canada are at protecting individual workers from abuse at the hands of powerful mega-unions.
Neither Canadians, nor their political leaders, seem to grasp just how far behind the rest of the developed world we are when it comes to defending these rights. Only in Canada can workers be forced to join a union as a condition of employment, and even in those places where workers are not forced to join the union, they still have to pay full union dues. The only way workers in Canada can legally opt out of joining a union – or paying dues if not actually forced to join – is if they have a religious objection to union affiliation. Even then, opting out does not entitle workers to keep their money. Instead of going to the union, the dues are re-directed to a charity the union approves.
The above arrangement is referred to as the Rand Formula after Supreme Court Justice Ivan Rand who, in an arbitration decision settling a strike at Ford Motor Company in Windsor, ruled that employers must deduct and turn over to the union, dues from all employees including non-members. Rand explained that this was because all workers benefited from the union’s collective bargaining.
For decades, union bosses in Canada have been collecting fees from workers including many who are not even members, and then using those fees to fund, not just the collective bargaining mandate of the union, but a myriad of partisan social and political causes as well. These bosses claim that the Rand Formula permits them to do this. They also claim that unions are democratic organizations, and that, Rand notwithstanding, the decision to allocate a portion of collected fees for any purpose is the outcome of a democratic process.
They are wrong on both counts.
To begin with, Mr. Justice Rand himself explained that his decision to force non-union workers to pay union dues could only be justified if those dues were used exclusively for collective bargaining purposes. Anything else would be nothing less than legal robbery (my words, not his).
As for the argument that the decision-making process is democratic, that might come as a surprise to all those non-union members from whose paychecks mandatory union dues are deducted every week. They are not entitled to vote in any union elections or plebiscite and, as a consequence, have no say whatsoever regarding how their dues are being spent. Only bona fide members of the union can participate in the decision making-process.
There is another reason why the “democracy argument” does not hold water though. The right to vote for or against a person or political party running for public office, or to assist, financially or otherwise, a social or political cause, is an individual right. It cannot be transferred to anyone else, even if that transfer is accomplished through democratic means.
It is quite astonishing that this simple fact has been so utterly overlooked here in Canada. Even in Europe – where liberal-left public policy is de rigueur – the courts have consistently ruled, not just against unions using dues to support causes unrelated to collective bargaining without the consent of individual members, but against any form of compelled membership altogether.
Nor is Europe the only jurisdiction where workers’ rights are given precedence over union privileges. In America, depending on what state they operate in, unions that engage in activities unrelated to collective bargaining must either raise the necessary funds through a voluntary appeal to their members, or if mandatory dues are to be used they (unions) must offer to discount dues commensurately, or they must offer members a refund of that portion of their dues that would otherwise have been used for these purposes.
Is there something the Europeans and Americans know about workers rights and their protection that we in Canada don’t? Apparently so.
It’s time for Canada to join the rest of the developed world in the 21st century by reforming labour laws to protect workers from the voracious appetite of unscrupulous and virtually unaccountable union bosses. That would require politicians with backbone though.
Is that really too much to hope for?
Saturday, April 09, 2011
Devotions
Life Application Study Bible ® Devotion
Joshua 1:5 No man shall be able to stand before you all the days of your life. Just as I was with Moses, so I will be with you. I will not leave you or forsake you.
Joshua's new job consisted of leading more than two million people into a strange new land and conquering it. Every new job is a challenge. Without God it can be frightening. With God it can be a great adventure. Just as God was with Joshua, he is with us as we face our new challenges. We may not conquer nations, but every day we face tough situations, difficult people, and temptations. God promises, however, that he will never abandon us nor fail to help us. By asking God to direct us we can conquer many of life's challenges.
1 Samuel 1:11 And she vowed a vow and said, "O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head."
Be careful what you promise in prayer because God may take you up on it. Hannah so desperately wanted a child that she was willing to strike a bargain with God. God took her up on her promise, and to Hannah's credit, she did her part, even though it was painful. Although we are not in a position to barter with God, he may still choose to answer a prayer that has an attached promise. When you pray, ask yourself: "Will I follow through on any promises I make to God if he grants my request?" It is dishonest and dangerous to ignore a promise, especially to God. God keeps his promises, and he expects you to keep yours.
1 Samuel 12:24 Only fear the Lord and serve him faithfully with all your heart. For consider what great things he has done for you.
Samuel reminded the people to take time to consider what great things God had done for them. Taking time for reflection allows us to focus our attention upon God's goodness and strengthens our faith. Sometimes we are so progress- and future-oriented that we fail to take time to recall all that God has already done. Remember what God has done for you so that you may continue your life accompanied with gratitude.
2 Samuel 8:15 So David reigned over all Israel. And David administered justice and equity to all his people.
King David's reign was characterized by doing what was "just and right." David was fair in interpreting the law, administering punishment with mercy, respecting people's rights, and recognizing people's duties toward God. Is it any wonder that almost everyone trusted and followed David? Justice should characterize the way you relate to people. Make sure you are fair in the way you treat them.
2 Samuel 22:47 The Lord lives, and blessed be my rock, and exalted be my God, the rock of my salvation...
David praises God wholeheartedly. Praise is not just a song about God; it is a song to God. Praising God has several aspects to it: (1) Say thank you to him for each attribute of his divine nature; (2) focus our hearts on him; (3) thank him for his many gracious gifts to us; and (4) thank him for our relationship with him.
Joshua 1:5 No man shall be able to stand before you all the days of your life. Just as I was with Moses, so I will be with you. I will not leave you or forsake you.
Joshua's new job consisted of leading more than two million people into a strange new land and conquering it. Every new job is a challenge. Without God it can be frightening. With God it can be a great adventure. Just as God was with Joshua, he is with us as we face our new challenges. We may not conquer nations, but every day we face tough situations, difficult people, and temptations. God promises, however, that he will never abandon us nor fail to help us. By asking God to direct us we can conquer many of life's challenges.
1 Samuel 1:11 And she vowed a vow and said, "O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head."
Be careful what you promise in prayer because God may take you up on it. Hannah so desperately wanted a child that she was willing to strike a bargain with God. God took her up on her promise, and to Hannah's credit, she did her part, even though it was painful. Although we are not in a position to barter with God, he may still choose to answer a prayer that has an attached promise. When you pray, ask yourself: "Will I follow through on any promises I make to God if he grants my request?" It is dishonest and dangerous to ignore a promise, especially to God. God keeps his promises, and he expects you to keep yours.
1 Samuel 12:24 Only fear the Lord and serve him faithfully with all your heart. For consider what great things he has done for you.
Samuel reminded the people to take time to consider what great things God had done for them. Taking time for reflection allows us to focus our attention upon God's goodness and strengthens our faith. Sometimes we are so progress- and future-oriented that we fail to take time to recall all that God has already done. Remember what God has done for you so that you may continue your life accompanied with gratitude.
2 Samuel 8:15 So David reigned over all Israel. And David administered justice and equity to all his people.
King David's reign was characterized by doing what was "just and right." David was fair in interpreting the law, administering punishment with mercy, respecting people's rights, and recognizing people's duties toward God. Is it any wonder that almost everyone trusted and followed David? Justice should characterize the way you relate to people. Make sure you are fair in the way you treat them.
2 Samuel 22:47 The Lord lives, and blessed be my rock, and exalted be my God, the rock of my salvation...
David praises God wholeheartedly. Praise is not just a song about God; it is a song to God. Praising God has several aspects to it: (1) Say thank you to him for each attribute of his divine nature; (2) focus our hearts on him; (3) thank him for his many gracious gifts to us; and (4) thank him for our relationship with him.
Monday, April 04, 2011
EQ四段曲
Got from an email today... seen them all before, but first time reading together... wonderful link...!
specially like: "且慢下手"
EQ四段曲
請照主旨之順序讀 :
1. 誤會； 2. 釘子； 3. 且慢下手； 4. 寬大
1. 誤會 :
早年在美國阿拉斯加地方，有一對年輕人結婚，婚後生育， 他的太太因難產而死，遺下一孩子。
他忙生活，又忙於看家，因沒有人幫忙看孩子，就訓練一隻狗， 那狗聰明聽話，能照顧小孩，咬著奶瓶餵奶給孩子喝，撫養孩子。 有一天，主人出門去了，叫牠照顧孩子。 他到了別的鄉村，因遇大雪，當日不能回來。 第二天才趕回家，狗立即聞聲出來迎接主人。他把房門開一看，到處是血， 抬頭一望，床上也是血，孩子不見了，狗在身邊，滿口也是血， 主人發現這種情形，以為狗性發作，把孩子吃掉了， 大怒之下，拿起刀來向著狗頭一劈，把狗殺死了。 之後，忽然聽到孩子的聲音，又見他從床下爬了出來， 於是抱起孩子；雖然身上有血，但並未受傷。 他很奇怪，不知究竟是怎麼一回事，再看看狗身， 腿上的肉沒有了，旁邊有一隻狼，口裡還咬著狗的肉； 狗救了小主人，卻被主人誤殺了，這真是天下最令人驚奇的誤會。
註：誤會的事，是人往往在不瞭解、 無理智、 無耐心、缺少思考、 未能多方體諒對方，反省自己，感情極為衝動的情況之下所發生。 誤會一開始，即一直只想到對方的千錯萬錯；因此，會使誤會越陷越深， 弄到不可收拾的地步，人對無知的動物小狗發生誤會， 尚且會有如此可怕嚴重的後果，這樣人與人之間的誤會，則其後果更是難以想像。
2. 釘子 :
有一個男孩有著很壞的脾氣，於是他的父親就給了他一袋釘子； 並且告訴他，每當他發脾氣的時候就釘一根釘子在後院的圍籬上。 第一天，這個男孩釘下了37根釘子。慢慢地每天釘下的數量減少了。 他發現控制自己的脾氣要比釘下那些釘子來得容易些。 終於有一天這個男孩再也不會失去耐性亂發脾氣，他告訴他的父親這件事， 父親告訴他，現在開始每當他能控制自己的脾氣的時候，就拔出一根釘子。 一天天地過去了，最後男孩告訴他的父親，他終於把所有釘子都拔出來了。 父親握著他的手來到後院說：你做得很好，我的好孩子。 但是看看那些圍籬上的洞，這些圍籬將永遠不能回覆成從前。 你生氣的時候說的話將像這些釘子一樣留下疤痕。 如果你拿刀子捅別人一刀，不管你說了多少次對不起，那個傷口將永遠存在。 話語的傷痛就像真實的傷痛一樣令人無法承受。
註：人與人之間常常因為一些彼此無 法釋懷的堅持? 而造成永遠的傷害。 如果我們都能從自己做起，開始寬容地看待他人，相信你（妳）一定能收到許多意想不到的結果....幫別人開啟一扇窗，也就是讓自己看到更完整的天空.....
3. 且慢下手 :
大多數的同仁都很興奮，因為單位裡調來一位新主管，據說是個能人，專門被派來整頓業務；可是日一天天過去，新主管卻毫無作為，每天彬彬有禮進辦公室， 便躲在裡面難得出門，那些本來緊張得要死的壞份子，現在反而更猖獗了。 「他那裡是個能人嘛！根本是個老好人，比以前的主管更容易唬！」 四個月過去，就在真正努力為新主管感到失望時， 新主管卻發威了－－壞份子一律開革，能人則獲得晉昇。 下手之快，斷事之準，與四月表現保守的他，簡直像是全然換個人。 年終聚餐時，新主管在酒過三巡之後致詞： 「相信大家對我新到任期間的表現，和後來的大刀闊斧，一定感到不解， 現在聽我說個故事，各位就明白了：「我有位朋友，買了棟帶著大院的房子， 他一搬進去，就將那院子全面整頓，雜草樹一律清除，改種自己新買的花卉， 某日原先的屋主往訪，進門大吃一驚的問：『那最名貴的牡丹哪裡去了？』 我這位朋友才發現，他竟然把牡丹當草給剷了。
後來他又買了一棟房子，雖然院子更是雜亂，他卻是按兵不動， 果然冬天以為是雜樹的植物，春天裡開了繁花； 春天以為是野草的，夏天裡成了錦蔟；半年都沒有動靜的小樹，秋天居然紅了葉。 直到暮秋，它才真正認清哪些是無用的植物， 而大力剷除，並使所有珍貴的草木得以保存。」說到這兒，主管舉起杯來： 「讓我敬在座的每一位，因為如果這辦公室是個花園，你們就都是其間的珍木， 珍木不可能一年到頭開花結果，只有經過長期的觀察才認得出啊！
4. 寬大 :
這是一個甫自越戰歸來的士兵的故事。
他從舊金山打電話給他的父母，告訴他們：「爸媽，我回來了，可是我有個不情之請。 我想帶一個朋友同我一起回家。」「當然好啊！」他們回答「我們會很高興見到的。」 不過兒子又繼續下去「可是有件事我想先告訴你們，他在越戰裡受了重傷， 少了一條胳臂和一隻腳，他現在走投無路，我想請他回來和我們一起生活。」 「兒子，我很遺憾，不過或許我們可以幫他找個安身之處。」 父親又接著說「兒子，你不知道自己在說些什麼。 像他這樣殘障的人會對我們的生活造成很大的負擔。 我們還有自己的生活要過，不能就讓他這樣破壞了。 我建議你先回家然後忘了他，他會找到自己的一片天空的。」 就在此時卻掛上了電話，他的父母再也沒有他的消息了。 幾天後，這對父母接到了來自舊金山警局的電話， 告訴他們親愛的兒子已經墜樓身亡了。警方相信這只是單純的自殺案件。 於是他們傷心欲絕地飛往舊金山，並在警方帶領之下辨認兒子的遺體。 那的確是他們的兒子沒錯，但驚訝的是兒子居然，只有一條胳臂和一條腿。
specially like: "且慢下手"
EQ四段曲
請照主旨之順序讀 :
1. 誤會； 2. 釘子； 3. 且慢下手； 4. 寬大
1. 誤會 :
早年在美國阿拉斯加地方，有一對年輕人結婚，婚後生育， 他的太太因難產而死，遺下一孩子。
他忙生活，又忙於看家，因沒有人幫忙看孩子，就訓練一隻狗， 那狗聰明聽話，能照顧小孩，咬著奶瓶餵奶給孩子喝，撫養孩子。 有一天，主人出門去了，叫牠照顧孩子。 他到了別的鄉村，因遇大雪，當日不能回來。 第二天才趕回家，狗立即聞聲出來迎接主人。他把房門開一看，到處是血， 抬頭一望，床上也是血，孩子不見了，狗在身邊，滿口也是血， 主人發現這種情形，以為狗性發作，把孩子吃掉了， 大怒之下，拿起刀來向著狗頭一劈，把狗殺死了。 之後，忽然聽到孩子的聲音，又見他從床下爬了出來， 於是抱起孩子；雖然身上有血，但並未受傷。 他很奇怪，不知究竟是怎麼一回事，再看看狗身， 腿上的肉沒有了，旁邊有一隻狼，口裡還咬著狗的肉； 狗救了小主人，卻被主人誤殺了，這真是天下最令人驚奇的誤會。
註：誤會的事，是人往往在不瞭解、 無理智、 無耐心、缺少思考、 未能多方體諒對方，反省自己，感情極為衝動的情況之下所發生。 誤會一開始，即一直只想到對方的千錯萬錯；因此，會使誤會越陷越深， 弄到不可收拾的地步，人對無知的動物小狗發生誤會， 尚且會有如此可怕嚴重的後果，這樣人與人之間的誤會，則其後果更是難以想像。
2. 釘子 :
有一個男孩有著很壞的脾氣，於是他的父親就給了他一袋釘子； 並且告訴他，每當他發脾氣的時候就釘一根釘子在後院的圍籬上。 第一天，這個男孩釘下了37根釘子。慢慢地每天釘下的數量減少了。 他發現控制自己的脾氣要比釘下那些釘子來得容易些。 終於有一天這個男孩再也不會失去耐性亂發脾氣，他告訴他的父親這件事， 父親告訴他，現在開始每當他能控制自己的脾氣的時候，就拔出一根釘子。 一天天地過去了，最後男孩告訴他的父親，他終於把所有釘子都拔出來了。 父親握著他的手來到後院說：你做得很好，我的好孩子。 但是看看那些圍籬上的洞，這些圍籬將永遠不能回覆成從前。 你生氣的時候說的話將像這些釘子一樣留下疤痕。 如果你拿刀子捅別人一刀，不管你說了多少次對不起，那個傷口將永遠存在。 話語的傷痛就像真實的傷痛一樣令人無法承受。
註：人與人之間常常因為一些彼此無 法釋懷的堅持? 而造成永遠的傷害。 如果我們都能從自己做起，開始寬容地看待他人，相信你（妳）一定能收到許多意想不到的結果....幫別人開啟一扇窗，也就是讓自己看到更完整的天空.....
3. 且慢下手 :
大多數的同仁都很興奮，因為單位裡調來一位新主管，據說是個能人，專門被派來整頓業務；可是日一天天過去，新主管卻毫無作為，每天彬彬有禮進辦公室， 便躲在裡面難得出門，那些本來緊張得要死的壞份子，現在反而更猖獗了。 「他那裡是個能人嘛！根本是個老好人，比以前的主管更容易唬！」 四個月過去，就在真正努力為新主管感到失望時， 新主管卻發威了－－壞份子一律開革，能人則獲得晉昇。 下手之快，斷事之準，與四月表現保守的他，簡直像是全然換個人。 年終聚餐時，新主管在酒過三巡之後致詞： 「相信大家對我新到任期間的表現，和後來的大刀闊斧，一定感到不解， 現在聽我說個故事，各位就明白了：「我有位朋友，買了棟帶著大院的房子， 他一搬進去，就將那院子全面整頓，雜草樹一律清除，改種自己新買的花卉， 某日原先的屋主往訪，進門大吃一驚的問：『那最名貴的牡丹哪裡去了？』 我這位朋友才發現，他竟然把牡丹當草給剷了。
後來他又買了一棟房子，雖然院子更是雜亂，他卻是按兵不動， 果然冬天以為是雜樹的植物，春天裡開了繁花； 春天以為是野草的，夏天裡成了錦蔟；半年都沒有動靜的小樹，秋天居然紅了葉。 直到暮秋，它才真正認清哪些是無用的植物， 而大力剷除，並使所有珍貴的草木得以保存。」說到這兒，主管舉起杯來： 「讓我敬在座的每一位，因為如果這辦公室是個花園，你們就都是其間的珍木， 珍木不可能一年到頭開花結果，只有經過長期的觀察才認得出啊！
4. 寬大 :
這是一個甫自越戰歸來的士兵的故事。
他從舊金山打電話給他的父母，告訴他們：「爸媽，我回來了，可是我有個不情之請。 我想帶一個朋友同我一起回家。」「當然好啊！」他們回答「我們會很高興見到的。」 不過兒子又繼續下去「可是有件事我想先告訴你們，他在越戰裡受了重傷， 少了一條胳臂和一隻腳，他現在走投無路，我想請他回來和我們一起生活。」 「兒子，我很遺憾，不過或許我們可以幫他找個安身之處。」 父親又接著說「兒子，你不知道自己在說些什麼。 像他這樣殘障的人會對我們的生活造成很大的負擔。 我們還有自己的生活要過，不能就讓他這樣破壞了。 我建議你先回家然後忘了他，他會找到自己的一片天空的。」 就在此時卻掛上了電話，他的父母再也沒有他的消息了。 幾天後，這對父母接到了來自舊金山警局的電話， 告訴他們親愛的兒子已經墜樓身亡了。警方相信這只是單純的自殺案件。 於是他們傷心欲絕地飛往舊金山，並在警方帶領之下辨認兒子的遺體。 那的確是他們的兒子沒錯，但驚訝的是兒子居然，只有一條胳臂和一條腿。
Thursday, March 17, 2011
蘋論：日本未亂 中港先亂？
在核輻射近距離直接威脅下的日本民眾雖然憂心忡忡，雖然被深重的危機弄得心緒不靈，雖然久久看不到希望的曙光，但他們仍然保持冷靜沉着，沒有恐慌，沒有自亂陣腳，沒有被謠言煽動，沒有出現人潮搶購那些無任何科學根據的抗輻射物資。
在距離核電廠過千公里的中國各大城市包括香港、澳門，在遠離輻射塵直接威脅的中國城市，民眾包括香港一些市民卻陣腳大亂，自行製造危機。從昨天大清早開始，大批民眾就湧到超級市場、雜貨店、街市掃貨，把貨架上的所有食鹽買清光，後來的向隅者紛紛鼓譟投訴存貨太少，要求超市補貨。一時間，各大城市都出現長長的買鹽人龍，大家都惴惴不安，人心惶惶，彷彿出了甚麼大危機。不明就裡的人甚至可能以為發生核事故的不是日本，而是中國，而是中國的核電廠！
那中國各地民眾包括部份香港市民為甚麼會突然搶購食鹽呢？據說主要有幾個原因。第一個是有傳言說鹽含有碘之類的物質，吃進身體可以抗輻射；第二是說鹽的生產可能受輻射污染，需要早作儲備；第三是其他人都在搶購，不想執輸便跟其他人一起排隊搶購。
在重大天災人禍期間，在情況及前景不明朗的時候，人心虛怯是免不了的事，各種各樣的假消息、假資料四處流散也不奇怪，特別是在網絡、 facebook、手機年代，一條沒有證據、根據的流言很容易在瞬間傳遍不同地方，引發不理性的反應。只是，食鹽可以抗輻射的說法不但沒有任何科學根據，跟一般常識、常理也不相符。單單因為這樣無稽的說法就引來多個大城市民眾恐慌搶購，這充份反映中國民眾包括部份香港市民連基本的科學常識也欠奉，連基本的防災知識意識也缺乏，容易變成驚弓之鳥，被不法商人、居心叵測的人利用魚肉！若果這樣的素質不改善，真正有災難臨頭時不管中國或香港都很容易自亂陣腳，令災情進一步惡化。
當然，防災知識、意識不足不僅僅是市民個人的問題，也跟社會條件、政府政策不足有關。以內地為例，資訊長期受政府嚴格控制，民眾往往無法從正式渠道了解事件的真相，必須依賴非正式途徑或小道消息補充。久而久之，民眾便容易聽信流言，出現非理性反應。
另一方面，防災抗災知識並不是與生俱來的，必須透過教育、訓練、演習逐步培養。日本民眾在地震、海嘯中的冷靜沉着表現就是月復月、年復年的教育、演習成果。他們清楚知道事故前該作甚麼準備，事故中該如何對應，事故後該如何逃生。中國、香港民眾卻欠缺這方面的教育及訓練，出現事故包括核威脅時自然手忙腳亂。
自八十年代末興建大亞灣核電廠後，核電及核事故已成了近在眼前的事，已成了必須認真面對的事。可惜歷年來電廠、港英政府及特區政府只是不斷強調核電廠非常安全，不大願意討論風險問題，也沒有大力宣傳應對核事故的方法，更不要說組織緊急應變演習活動。在這樣的情況下，市民對核安全知識的了解相當零碎有限，如何應對災難更是茫無頭緒。結果當有威脅臨近時，市民便容易失去方寸，進退失據，甚至被無根據的流言騙倒。
我們認為，今次日本核輻射危機雖然未必直接影響香港，但由於內地特別是廣東省大力發展核電，核安全問題將會是個長期問題，揮之不去。要避免昨天那種自亂陣腳、「自己嚇自己」的情況，最根本的做法是培養抗災知識及意識，包括加強核事故應對方法的宣傳教育，讓市民明白甚麼該做甚麼不該做，讓市民有能力判斷消息的可信性，從而提升市民、社會對謠言的免疫力。
在距離核電廠過千公里的中國各大城市包括香港、澳門，在遠離輻射塵直接威脅的中國城市，民眾包括香港一些市民卻陣腳大亂，自行製造危機。從昨天大清早開始，大批民眾就湧到超級市場、雜貨店、街市掃貨，把貨架上的所有食鹽買清光，後來的向隅者紛紛鼓譟投訴存貨太少，要求超市補貨。一時間，各大城市都出現長長的買鹽人龍，大家都惴惴不安，人心惶惶，彷彿出了甚麼大危機。不明就裡的人甚至可能以為發生核事故的不是日本，而是中國，而是中國的核電廠！
那中國各地民眾包括部份香港市民為甚麼會突然搶購食鹽呢？據說主要有幾個原因。第一個是有傳言說鹽含有碘之類的物質，吃進身體可以抗輻射；第二是說鹽的生產可能受輻射污染，需要早作儲備；第三是其他人都在搶購，不想執輸便跟其他人一起排隊搶購。
在重大天災人禍期間，在情況及前景不明朗的時候，人心虛怯是免不了的事，各種各樣的假消息、假資料四處流散也不奇怪，特別是在網絡、 facebook、手機年代，一條沒有證據、根據的流言很容易在瞬間傳遍不同地方，引發不理性的反應。只是，食鹽可以抗輻射的說法不但沒有任何科學根據，跟一般常識、常理也不相符。單單因為這樣無稽的說法就引來多個大城市民眾恐慌搶購，這充份反映中國民眾包括部份香港市民連基本的科學常識也欠奉，連基本的防災知識意識也缺乏，容易變成驚弓之鳥，被不法商人、居心叵測的人利用魚肉！若果這樣的素質不改善，真正有災難臨頭時不管中國或香港都很容易自亂陣腳，令災情進一步惡化。
當然，防災知識、意識不足不僅僅是市民個人的問題，也跟社會條件、政府政策不足有關。以內地為例，資訊長期受政府嚴格控制，民眾往往無法從正式渠道了解事件的真相，必須依賴非正式途徑或小道消息補充。久而久之，民眾便容易聽信流言，出現非理性反應。
另一方面，防災抗災知識並不是與生俱來的，必須透過教育、訓練、演習逐步培養。日本民眾在地震、海嘯中的冷靜沉着表現就是月復月、年復年的教育、演習成果。他們清楚知道事故前該作甚麼準備，事故中該如何對應，事故後該如何逃生。中國、香港民眾卻欠缺這方面的教育及訓練，出現事故包括核威脅時自然手忙腳亂。
自八十年代末興建大亞灣核電廠後，核電及核事故已成了近在眼前的事，已成了必須認真面對的事。可惜歷年來電廠、港英政府及特區政府只是不斷強調核電廠非常安全，不大願意討論風險問題，也沒有大力宣傳應對核事故的方法，更不要說組織緊急應變演習活動。在這樣的情況下，市民對核安全知識的了解相當零碎有限，如何應對災難更是茫無頭緒。結果當有威脅臨近時，市民便容易失去方寸，進退失據，甚至被無根據的流言騙倒。
我們認為，今次日本核輻射危機雖然未必直接影響香港，但由於內地特別是廣東省大力發展核電，核安全問題將會是個長期問題，揮之不去。要避免昨天那種自亂陣腳、「自己嚇自己」的情況，最根本的做法是培養抗災知識及意識，包括加強核事故應對方法的宣傳教育，讓市民明白甚麼該做甚麼不該做，讓市民有能力判斷消息的可信性，從而提升市民、社會對謠言的免疫力。
基督日報(香港) - 陳世協院長：教會的興衰決定於領袖優劣
基督日報(香港) - 陳世協院長：教會的興衰決定於領袖優劣
新加坡神學院陳世協院長上周末在紐約中宣會領袖訓練營中分享如何塑造「領袖的品格和條件」。陳院長表示這是非常重要的一個課題，因為領袖的優劣可決定教會的興衰，真正屬神而又委身、聖潔和有領導力的領袖能帶動教會的復興。
遠景清晰
陳院長用四個方面來探討領袖的品格和條件。其中，擁有清晰的遠景（異象）是作為稱職的領袖最重要的品格和條件。他根據箴言書29章18節（沒有異象，民就放肆）總結說，「倘若教會領袖沒有從神而來的異象和使命，整個教會將迷失方向、不知何去何從。」
從微觀來看，教會各部門的領袖也要對自己所負責的工作懷有夢想。陳院長說，所有事工都是從夢想開始的，夢想是推動事工不斷向前發展的動力；倘若領袖沒有夢想，那麽由他所負責的事工就不會有發展。
因此，他建議每位領袖先檢討對於神托付自己的工作是否懷有夢想。倘若發覺自己還沒有夢想，或者夢想並不清晰，就要禱告直到神賜下清晰的夢想為止。
敢於領導
合神心意的領袖應具備的第二個品格和條件就是要敢於領導。陳院長表示「勇氣」是領袖不可缺少的品格，因為好的領袖不會安於現狀，而是尋求突破、改變的，然而在改變過程中一定會出現質疑和抗拒的聲音，領袖若缺乏迎接挑戰的勇氣則無法擔當領導重任。
但陳院長也同時澄清，這裏所說的勇氣並非魯莽蠻幹、一意孤行，領袖也要帶著謙卑的心去聆聽不同的聲音，「待大家誠懇的交換意見、且同心禱告後，若仍有不同的聲音出現，這時候領袖就要頂住壓力當機立斷，帶著甘願承擔一切後果的心誌做出最後的決定。」
他特別提醒領袖都按照神的心意來做每一項決定，「我們所作出的決定不是基於合人的心意，而是要順服神的心意。因此領袖萬不可為了何討好人而不視神的指引。」
講到做到
第三，作領袖的要說到做到，說到做到的領袖才能樹立威信、令人折服。
自我領導
陳院長還提出領袖要學會自我領導。首先領袖要不斷提升靈命，使自己「言行一致」，給跟隨著留下美好的榜樣和見證。其次，領袖在事奉中難免會遭遇挫折、感到疲憊，因此好的領袖要懂得如何管理自我情緒，使自己恢復元氣、時刻保持旺盛的鬥誌。
再次，一個合神心意的領袖要有寬闊的胸懷，敢於收納比自己優秀的同工。他表示，這些有恩賜、又有同樣夢想的新同工是教會的未來，迎接他們將促使自己的夢想早日成真。
陳院長最後總結說，做領袖是一輩子的工作，盼望所有領袖不要失去學習的心誌，在事奉中不斷挑戰自我、完善自我。
新加坡神學院陳世協院長上周末在紐約中宣會領袖訓練營中分享如何塑造「領袖的品格和條件」。陳院長表示這是非常重要的一個課題，因為領袖的優劣可決定教會的興衰，真正屬神而又委身、聖潔和有領導力的領袖能帶動教會的復興。
遠景清晰
陳院長用四個方面來探討領袖的品格和條件。其中，擁有清晰的遠景（異象）是作為稱職的領袖最重要的品格和條件。他根據箴言書29章18節（沒有異象，民就放肆）總結說，「倘若教會領袖沒有從神而來的異象和使命，整個教會將迷失方向、不知何去何從。」
從微觀來看，教會各部門的領袖也要對自己所負責的工作懷有夢想。陳院長說，所有事工都是從夢想開始的，夢想是推動事工不斷向前發展的動力；倘若領袖沒有夢想，那麽由他所負責的事工就不會有發展。
因此，他建議每位領袖先檢討對於神托付自己的工作是否懷有夢想。倘若發覺自己還沒有夢想，或者夢想並不清晰，就要禱告直到神賜下清晰的夢想為止。
敢於領導
合神心意的領袖應具備的第二個品格和條件就是要敢於領導。陳院長表示「勇氣」是領袖不可缺少的品格，因為好的領袖不會安於現狀，而是尋求突破、改變的，然而在改變過程中一定會出現質疑和抗拒的聲音，領袖若缺乏迎接挑戰的勇氣則無法擔當領導重任。
但陳院長也同時澄清，這裏所說的勇氣並非魯莽蠻幹、一意孤行，領袖也要帶著謙卑的心去聆聽不同的聲音，「待大家誠懇的交換意見、且同心禱告後，若仍有不同的聲音出現，這時候領袖就要頂住壓力當機立斷，帶著甘願承擔一切後果的心誌做出最後的決定。」
他特別提醒領袖都按照神的心意來做每一項決定，「我們所作出的決定不是基於合人的心意，而是要順服神的心意。因此領袖萬不可為了何討好人而不視神的指引。」
講到做到
第三，作領袖的要說到做到，說到做到的領袖才能樹立威信、令人折服。
自我領導
陳院長還提出領袖要學會自我領導。首先領袖要不斷提升靈命，使自己「言行一致」，給跟隨著留下美好的榜樣和見證。其次，領袖在事奉中難免會遭遇挫折、感到疲憊，因此好的領袖要懂得如何管理自我情緒，使自己恢復元氣、時刻保持旺盛的鬥誌。
再次，一個合神心意的領袖要有寬闊的胸懷，敢於收納比自己優秀的同工。他表示，這些有恩賜、又有同樣夢想的新同工是教會的未來，迎接他們將促使自己的夢想早日成真。
陳院長最後總結說，做領袖是一輩子的工作，盼望所有領袖不要失去學習的心誌，在事奉中不斷挑戰自我、完善自我。
Wednesday, March 09, 2011
「議員不要政治考慮」...?
"負責提交臨時撥款決議案的陳家強會後「黑面」指摘說：「立法會通過臨時撥款，是立法會應該做和有責任做的事情。我呼籲個別議員不要因為政治的考慮罔顧市民利益。」"
簡直是一派胡言,究竟香港D高官明唔明白佢自己做緊甚麼?D議員係市民用公民權投票要佢地用政治的考慮去帶領這個社會，你竟然公開叫佢地"不要因為政治的考慮"而作出決定?你知唔知到底政治是甚麼...!!
根據百度百科...政治的詞源 (http://baike.baidu.com/view/5073.htm)
政治的詞源
不少西方語言中的「政治」一詞(法語politique、德語Politik、英語politics),都來自希臘語πολις,這個詞可以考證出的最早文字記載是在《荷馬史詩》中,最初的含義是城堡或衛城。古希臘的雅典人將修建在山頂的衛城稱為“阿克羅波里”,簡稱為“波里”,城邦制形成後,“波里”就成為了具有政治意義的城邦的代名詞,後同土地、人民及其政治生活結合在一起而被賦予“邦”或“國”的意義。後又衍生出政治、政治制度、政治家等詞。
因此,“政治”一詞一開始就是指城邦中的城邦公民參與統治、管理、參與、鬥爭等各種公共生活行為的總和。
中國先秦諸子也使用過“政治”一詞,。《尚書•畢命》有“道洽政治,澤潤生民”;《周禮•地官•遂人》有“掌其政治禁令”。但在更多的情況下是將“政”與“治”分開使用。“政”主要指國家的權力、制度、秩序和法令;“治”則主要指管理人民和教化人民,也指實現安定的狀態等。
在中國古代,“政”一般表示: 朝代的制度和秩序,例如“大亂宋國之政” 一種統治和施政的手段,如“禮樂刑政,其極一也” 符合禮儀的道德和修養,如“政者正也,子帥以政,孰敢不正” 朝廷中君主和大臣們的政務活動,如“其在政府,與韓琦同心輔政” “治”在中國古代則一般表示 安定祥和的社會狀態,如“天下交相愛則治” 統治、治國等治理活動,例如“修身、齊家、治國、平天下” 中國古代的這些“政治”的含義,與西方和古希臘的“政治”含義完全不同,很大程度上政治只是一種君主和大臣們維護統治、治理國家的活動。
中文裡現代的“政治”一詞,來自于日本人翻譯西方語言時用漢字創造的相同的“政治”一詞。當英文的Politics從日本傳入中國時,人們在漢語中找不到與之相對應的詞。孫中山認為應該使用“政治”來對譯,認為“政就是眾人之事,治就是管理,管理眾人之事,就是政治。”他的這一說法在當時的中國非常具有影響力。
"政就是眾人之事,治就是管理,管理眾人之事,就是政治。"議員不以因為政治的考慮為出發點,可以用甚麼?
另外，"立法會通過臨時撥款，是立法會應該做和有責任做的事情。"通過"者,有被認同的需要，亦等於有不被認同的可能。若是不能被人所接納，"不通過"也"是立法會應該做和有責任做的事情"。
我並非在此認同或是不認同今次的行為，只是慨嘆香港比D連何謂"政治"都不通的"高官"話事,唉...!
簡直是一派胡言,究竟香港D高官明唔明白佢自己做緊甚麼?D議員係市民用公民權投票要佢地用政治的考慮去帶領這個社會，你竟然公開叫佢地"不要因為政治的考慮"而作出決定?你知唔知到底政治是甚麼...!!
根據百度百科...政治的詞源 (http://baike.baidu.com/view/5073.htm)
政治的詞源
不少西方語言中的「政治」一詞(法語politique、德語Politik、英語politics),都來自希臘語πολις,這個詞可以考證出的最早文字記載是在《荷馬史詩》中,最初的含義是城堡或衛城。古希臘的雅典人將修建在山頂的衛城稱為“阿克羅波里”,簡稱為“波里”,城邦制形成後,“波里”就成為了具有政治意義的城邦的代名詞,後同土地、人民及其政治生活結合在一起而被賦予“邦”或“國”的意義。後又衍生出政治、政治制度、政治家等詞。
因此,“政治”一詞一開始就是指城邦中的城邦公民參與統治、管理、參與、鬥爭等各種公共生活行為的總和。
中國先秦諸子也使用過“政治”一詞,。《尚書•畢命》有“道洽政治,澤潤生民”;《周禮•地官•遂人》有“掌其政治禁令”。但在更多的情況下是將“政”與“治”分開使用。“政”主要指國家的權力、制度、秩序和法令;“治”則主要指管理人民和教化人民,也指實現安定的狀態等。
在中國古代,“政”一般表示: 朝代的制度和秩序,例如“大亂宋國之政” 一種統治和施政的手段,如“禮樂刑政,其極一也” 符合禮儀的道德和修養,如“政者正也,子帥以政,孰敢不正” 朝廷中君主和大臣們的政務活動,如“其在政府,與韓琦同心輔政” “治”在中國古代則一般表示 安定祥和的社會狀態,如“天下交相愛則治” 統治、治國等治理活動,例如“修身、齊家、治國、平天下” 中國古代的這些“政治”的含義,與西方和古希臘的“政治”含義完全不同,很大程度上政治只是一種君主和大臣們維護統治、治理國家的活動。
中文裡現代的“政治”一詞,來自于日本人翻譯西方語言時用漢字創造的相同的“政治”一詞。當英文的Politics從日本傳入中國時,人們在漢語中找不到與之相對應的詞。孫中山認為應該使用“政治”來對譯,認為“政就是眾人之事,治就是管理,管理眾人之事,就是政治。”他的這一說法在當時的中國非常具有影響力。
"政就是眾人之事,治就是管理,管理眾人之事,就是政治。"議員不以因為政治的考慮為出發點,可以用甚麼?
另外，"立法會通過臨時撥款，是立法會應該做和有責任做的事情。"通過"者,有被認同的需要，亦等於有不被認同的可能。若是不能被人所接納，"不通過"也"是立法會應該做和有責任做的事情"。
我並非在此認同或是不認同今次的行為，只是慨嘆香港比D連何謂"政治"都不通的"高官"話事,唉...!
Tuesday, March 08, 2011
揭開帕子之後
(11.03.09 靈修勵語)
路加福音記載了撒迦利亞在祭壇上上香的事，主的天使在祭壇的右邊出現了，然後說出了從神來的預言。這一位祭司，知道了這莫大的歡喜快樂之事，他的反應是甚麼？他不信！
撒迦利亞的反應是難以明白的，他是祭司，當下他在聖殿事奉，屬神的人在屬神的殿聽見屬神的話本應該驚喜！而且他是清清楚楚看見了的天使加百列顯現，說出了他期待以久的說話──神要賜他一個兒子，約翰！然而，這樣一個在神前蒙恩的人，他卻竟然不相信親眼看見的真事！
人類的天性就是對陌生的事物抱存疑懼，為了叫自己能夠保持現狀，千方百計不惜壓抑、欺騙、隱瞞，甚至訴之暴力，也要避免陌生的事情發生在自己身上。於是，我們為了保持生命的現有境況，就連賜人生命的主也排斥了。
我們鼓勵人憑著信心經歷神，我們相信靈修親近神就充滿著神蹟奇事，因為有耶穌在心裡就是神蹟。信徒可以敞開臉看見主的榮光，按照聖經所說：「這帕子在基督裡已經廢去了」（林後三：14）主的靈親自揭開蒙在心中的帕子，釋放了你，讓你得以自由，從此你就與主同行了。
所以根本上，屬神的人經歷屬神的事是理所當然的！
然而，我們的真相就是害怕，而且我們也害怕揭示真相。揭開帕子之後，你要在主面前敞開生命了，你真真正正的貼近這位主耶穌。我們要與這位陌生的主開始最深入生命的關係。你的生命有了愛你的主，但祂也等候你愛主更深。你的罪被抖了出來，也被主清洗乾淨。你的人際關係被主的愛觸摸了，但也表示了你要復和、寬恕和關懷你身邊的人。你的困難有了出路，但這出路也表示了你要面對困難。
經歷神的人就是不斷向真相開放自己，做一個勇敢向前邁進的人。你願意對自己的生命和信仰認真，勇敢地揭開帕子，與神相遇嗎？
路加福音記載了撒迦利亞在祭壇上上香的事，主的天使在祭壇的右邊出現了，然後說出了從神來的預言。這一位祭司，知道了這莫大的歡喜快樂之事，他的反應是甚麼？他不信！
撒迦利亞的反應是難以明白的，他是祭司，當下他在聖殿事奉，屬神的人在屬神的殿聽見屬神的話本應該驚喜！而且他是清清楚楚看見了的天使加百列顯現，說出了他期待以久的說話──神要賜他一個兒子，約翰！然而，這樣一個在神前蒙恩的人，他卻竟然不相信親眼看見的真事！
人類的天性就是對陌生的事物抱存疑懼，為了叫自己能夠保持現狀，千方百計不惜壓抑、欺騙、隱瞞，甚至訴之暴力，也要避免陌生的事情發生在自己身上。於是，我們為了保持生命的現有境況，就連賜人生命的主也排斥了。
我們鼓勵人憑著信心經歷神，我們相信靈修親近神就充滿著神蹟奇事，因為有耶穌在心裡就是神蹟。信徒可以敞開臉看見主的榮光，按照聖經所說：「這帕子在基督裡已經廢去了」（林後三：14）主的靈親自揭開蒙在心中的帕子，釋放了你，讓你得以自由，從此你就與主同行了。
所以根本上，屬神的人經歷屬神的事是理所當然的！
然而，我們的真相就是害怕，而且我們也害怕揭示真相。揭開帕子之後，你要在主面前敞開生命了，你真真正正的貼近這位主耶穌。我們要與這位陌生的主開始最深入生命的關係。你的生命有了愛你的主，但祂也等候你愛主更深。你的罪被抖了出來，也被主清洗乾淨。你的人際關係被主的愛觸摸了，但也表示了你要復和、寬恕和關懷你身邊的人。你的困難有了出路，但這出路也表示了你要面對困難。
經歷神的人就是不斷向真相開放自己，做一個勇敢向前邁進的人。你願意對自己的生命和信仰認真，勇敢地揭開帕子，與神相遇嗎？
Saturday, March 05, 2011
Hipster Faith
To remain relevant, many evangelical pastors are following the lead of hipster trendsetters. So what happens when 'cool' meets Christ?
Brett McCracken | posted 9/03/2010 10:26AM
(http://www.christianitytoday.com/ct/2010/september/9.24.html)
Here's a riddle: A young man walks into a building. From the outside, it looks like a nondescript, run-down, abandoned warehouse. Inside he finds mood lighting, music with throbbing bass, and young people wearing skinny jeans and superfluous scarves. A bar off to the side offers drinks of some sort, and a frenetically lit stage is shrouded in fog. Jumbo screens display what appear to be music videos. Everywhere people text on their iPhones.
A young woman with a nose ring and a vaguely Middle Eastern tattoo comes up andintroduces herself. She makes awkward (but refreshingly earnest) small talk about her passion for community gardens and food co-ops. She asks him if he has heard Arcade Fire's new album, and compliments him on his bushy beard and lumberjack look. Beards like that are cool, she says. Eventually she asks him for his contact information.
Question: Is the man in a bar? Or is he in a church?
It could go either way.
Welcome to the world of hipster Christianity. It's a world where things like the Left Behind book and film series, Jesus fish bumper stickers, and door-to-door evangelism are relevant only as a source of irony or nostalgia. It's a world where Braveheart youth-pastor analogies are anathema, where everyone agrees that they wish Pat Robertson "weren't one of us" and shares a collective distaste for the art of Thomas Kinkade.
The latest incarnation of a decades-long collision of "cool" and "Christianity," hipster Christianity is in large part a rebellion against the very subculture that birthed it. It's a rebellion against old-school evangelicalism and its fuddy-duddy legalism, apathy about the arts, and pitiful lack of concern for social justice. It's also a rebellion against George W. Bush—style Christianity: American flags in churches, the Ten Commandments in courtrooms, and evangelical leaders who get too involved in conservative politics, such as James Dobson and Jerry Falwell.
The new subculture of young evangelicals—I call them "Christian hipsters"—grew up on Contemporary Christian music (CCM), Focus on the Family's Adventures in Odyssey, flannel graphs, vacation Bible school, and hysteria about the end times. Now all of that is laughable to them, as they attempt to burn away the kitschy dross of the megachurch Christianity of their youth—with its emphasis on "soul-winning" at the expense of everything else—and trade it for something with real-world gravitas.
They prefer to call themselves "Christ-followers" rather than "Christians." They cringe at the thought of an altar call, and the prospect of passing out tracts gives them nightmares. Christian hipsters alarm some church leaders and mystify others. But for many observers, hipster Christianity is an exciting development. It reassures them that not all young people are abandoning the church. They are just rehabilitating its image, making it their own.
In order to remain relevant in this new landscape, many evangelical pastors and church leaders are following the lead of the hipster trendsetters, making sure their churches can check off all the important items on the hipster checklist:
- Get the church involved in social justice and creation care.
- Show clips from R-rated Coen Brothers films (e.g., No Country for Old Men, Fargo) during services.
- Sponsor church outings to microbreweries.
- Put a worship pastor onstage decked in clothes from American Apparel.
- Be okay with cussing.
- Print bulletins only on recycled cardstock.
- Use Helvetica fonts as much as possible.
- Leverage technologies like Twitter.
This is what hipster Christianity looks like; this is what it requires. But what does it all mean? As the latest zeitgeisty Christian subculture in a long string of zeitgeisty Christian subcultures, what does hipster Christianity offer the church??
And what does it take away?
The History of Cool Faith
Before we examine those questions, we need to take a whistle-stop tour through the somewhat brief history of "Christian cool."
By most accounts, the story of cool Christianity begins in the 1960s. Its seeds were planted in the exploding post-war youth culture, which gave rise to a new emphasis on youth ministry within evangelicalism, the growth of parachurch organizations like Youth Specialties (founded in 1969), and a general feeling that, to reach increasingly rebellious and countercultural adolescents, Christianity had to get a bit edgier and wiser to the trends of the day.
But the biggest boost for cool Christianity came in the most unexpected way—when, in the late '60s and early '70s, hippies started following Christ. Acid-tripping, long-haired, sandal-wearing hippies like Ted Wise and Lonnie Frisbee led the pack, as hip Christian coffeehouses and communes sprung up in San Francisco, Greenwich Village, Chicago, and all across the country. Denominations like Calvary Chapel and Vineyard exploded, fueled by the charismatic fervor of the young hippie converts. Christian rock was born, led by people like Chuck Girard, a friend of Brian Wilson's whose band Love Song came out of the Laguna Beach dope scene, and Larry Norman, "the grandfather of Christian rock," whose 1969 masterpiece, Upon This Rock, is considered the first Christian rock album. It wasn't long, however, before the alternative/organic Jesus movement lost steam in the process of becoming mainstream. It wasn't long before "Christian rock" the movement became CCM the industry.
By the 1980s, most of the Jesus People had cut their hair, shaved their beards, and traded in their tunics and sandals for argyle sweaters and penny loafers. Yet the legacy of the hippie Christian movement was alive and well. For one thing, the deeply personal, experiential, Spirit-filled emphasis of the Jesus People remained as the charismatic movement took off, as well as the "just how you like it," seeker-sensitive approach that became common evangelical practice. This included an emphasis on the new and an elevation of trend and cool. Following the lead of Chuck Smith, whose outreach to hippies through Calvary Chapel reaped huge dividends, more evangelical leaders in the 1980s and '90s actively sought cool. They began to reach out to the youth culture and form churches to fit its needs—motivated by a renewed desire to be contemporary, current, and relevant.
As a result, evangelicalism in the '90s had a firmly established youth culture, built on the infrastructure of a lucrative Christian retail industry and commercial subculture. Huge Christian rock festivals, Lord's Gym T-shirts, WWJD bracelets, Left Behind, and so forth. It was big business. It was corporate. It was schlocky kitsch. And it was begging to be rebelled against.
Enter the age of the Christian hipster. As the '90s gave way to the 2000s, young evangelicals reared in the ostentatious Je$us subculture began to rebel. They sought a more intellectual faith, one that didn't reject outright the culture, ideas, and art of the secular world. In typical hipster fashion, they rejected the corporate mentality of the purpose-driven megachurch and McMansion evangelicalism, and longed for a simpler, back-to-basics faith that was more about serving the poor than serving Starbucks in the church vestibule.
They looked up to young Christian authors and pastors like Shane Claiborne, Rob Bell, and Donald Miller, read Relevant magazine, adored indie-folk musician Sufjan Stevens, and were fascinated by ancient church liturgies and prayers. They began to dress and act like secular hipsters: drinking beer, getting tattoos, riding fixed-gear bikes, and eating raw and organic foods. They took interest in a broader range of issues (the environment, HIV/AIDS, globalization) than their parents' generation, and voted for Barack Obama.
In a way, the contemporary Christian hipster is a full-circle return to the Jesus People hippies of yesteryear. But the Jesus People were secular "hipsters" first, then—having converted to Christianity—began to shed their hippie clothes and customs to form communities that were set apart, ultimately becoming their own subculture (e.g., Jesus People USA). Today's Christian hipsters are doing the reverse. They seek to break out of the Christian subculture. The clothes and customs they shed are nothing less than the evangelical establishment itself, formed through decades of attempts at cool Christianity. Today's Christian hipsters retain their faith, but they want it to be compatible with, not contrary to, secular hipster counterculture. Their mission is to rebrand Christianity to be, if not completely void of its own brand altogether, at least cobranded and allied with the things that it had previously set itself in opposition to: art, academics, liberal politics, fashion, and so on.
As a result of its intentional melding of Christian and secular, hipster Christianity often feels a bit like a stealth operation. One cannot easily decipher the Christian elements of a Christian hipster, not because they aren't there, but because they aren't in the foreground as much as, say, the "can't miss it" sartorial expressions (lumberjack beards, vintage dresses, flask as accessory) that traditionally signify hip. You're telling me that indie folk singer is a Calvinist? Blue Like Jazz is a book about Christianity? That guy with the Poseidon tattoo I saw at the hookah bar last night is a Presbyterian pastor? Who knew?
The Hipster Look
In this confounding world of intentionally blurred distinctions and redefined categories, can we make out any clear marks of a Christian hipster?
What makes a church a "hipster church"? Does it have a one-word name that is either a Greek word or something evocative of creation? Does the pastor frequently use words like kingdom, authenticity, and justice, and drop names like N. T. Wright in sermons? Does the church advertise a gluten-free option for Communion? If the answer is yes to all of those questions, chances are that it's a hipster church.
Of course that's simplistic. The hipster Christianity that I discovered during the research for my book—which entailed visits to hipster churches and interviews all over the country—is actually complex and diverse in its incarnations, even if it isn't very diverse in ethnicity and socioeconomics. Hipster Christianity isn't a monolithic subculture that can be easily categorized, but it definitely has some recognizable characteristics.
One thing we can fairly say of hipster Christianity is that it frequently strives for shock value. Take, for example, Seattle's Mars Hill Church—a Christian hipster Mecca pastored by Mark Driscoll, the polarizing Howard Stern of neo-Calvinist Christianity. On the Sunday I visited, Driscoll's message was on the Dance of Mahanaim in the Song of Solomon (an "ancient striptease," as he referred to it, and "one of the steamiest passages in the Bible"). During his sermon, Driscoll—looking like a metrosexual jock in an Ed Hardy—esque tight T-shirt, cross necklace, and faux-hawk—talked about how wives should be "visually generous" with their husbands (e.g., they should keep the lights on when undressing and during sex). I never thought I'd hear a preacher talk about these things from the pulpit. And that's exactly the point.
Hipster Christianity's attention to shock value manifests in others ways. Some churches hold their services in bars and nightclubs—Mosaic in L.A. meets in the Mayan nightclub, and North Brooklyn Vineyard in New York meets at a place called the Trash Bar. Some churches, like Grace Chicago, host wine tastings or schedule outings to microbreweries. I even attended an Anglican church a few years ago that sponsored a cookout with fine wines, beer, and a selection of cigars from the priest's own humidor. Other churches focus more on the shock value of sermons, delving into touchy subjects such as homosexuality, child abuse, sex trafficking, HIV/AIDS, and so on, sometimes with an f-bomb or two thrown in for good measure.
Another distinguishing mark of hipster Christianity is the music in its worship services. In keeping with the overarching "avoid doing what everyone else is doing" motif of hipsterdom at large, most of the hipster churches I visited seemed done with the U2- starry-rock style that now dominates megachurch evangelicalism. Rather than contemporary praise choruses, many of them favored centuries-old hymns.
On the Sunday I visited Resurrection Presbyterian in Williamsburg, Brooklyn (the heart of worldwide hipster culture), the music was pared down (one singer and one instrumentalist), acoustic, vintage, and reverent. All the worship songs were old hymns, including "Immortal, Invisible, God Only Wise" and "Fairest Lord Jesus." Almost everyone in the audience was under 35.
Hipster Christianity also expresses itself theologically, through preaching that often emphasizes covenantal and "new creation" ideas and attempts to construct a more ecclesiological or community-centric view of salvation. Things like soul-winning and going to heaven are downplayed in favor of the notion that heaven will come down to earth and renew the broken creation. Thus, the world matters. It's not a piece of rotting kindling that we will abandon for heaven one day. It's the site of a renewed kingdom. All of this informs hipster Christianity's attention to things like social justice, environmentalism, and the arts, because if God is building his kingdom on earth, then it all matters.
Small But Influential
Lest we overemphasize its importance in worldwide Christianity, we should remember that hipster Christianity is a rather narrow subset of the faith: mostly white evangelical, mostly economically well-off. It has little pertinence to, say, a rural Appalachian church or a monastic community in Ohio, let alone most of Christendom in the non-Western world. It also has little impact on non-white communities in the U.S., a point made by Anthony Bradley—professor of theology at New York's King's College—in a recent blog post titled "Can hipster Christians reach non-hipster blacks and Latinos in urban areas?" Soong-Chan Rah asked a similar question in a recent Sojourners article, "Is the Emerging Church for Whites Only?"
Hipster Christianity is undoubtedly a specific enterprise, which means its overall impact on global Christianity might be negligible. But it's clearly shaping some aspects of evangelical culture.
One of hipsterdom's positive values is its concern for justice—whether it be sweatshops or sex trafficking, water wells or finance reform. Hipsters almost always champion the cause of the underdog (immigrants, the poor, minorities) over those with power and privilege. Christians would be hard-pressed to find any Scripture passages that suggest Jesus didn't do the same. Many Christians, sadly, have moved away from social justice and fighting for the well-being of the downtrodden, but Christian hipsters are leading the way back.
Hipster Christians also have a healthy appreciation for the finer things in God's creation. With childlike awe and wonder that betrays their otherwise cynical demeanor, hipsters glory in the little pleasures of life: riding bikes along rivers, eating homemade macarons on a blanket in a friend's front yard, or playing Frisbee in the park. Hipsters appreciate the detail and artistry of creative, well-crafted films, music, books, and woodwork. They take the arts seriously and recognize their crucial part in human flourishing. Mainstream evangelical Christianity—too long in the ghetto of subpar subculture—should take note.
On the other hand, some wonder if hipster Christianity goes too far in embracing worldly things—especially when those things arguably become stumbling blocks or idols in the Christian life. Some suspect that its rebellious embrace of formerly taboo behaviors actually might do more long-term harm than good.
In order to be a hipster, one must be a rebel. Despite the fact that (ironically) hipster culture usually operates within and is sustained by the very structures it opposes, hipsterdom's raison d'être is countercultural, boundary-pushing rebellion. As such, hipster existence is frequently rife with vices. If hipsters cannot completely overthrow the structures that bind them, they can at least destabilize them by engaging in hedonistic behavior: smoking, drinking, cursing, sexual experimentation, and so on. It's about freedom, partying, and transgression—not in the Jersey Shore, frat-party sense (unless ironically), but in the "bourbon cask ales taste good and I don't care if I get drunk" sense. Hipsters ridicule bourgeois concerns such as "cigarettes cause cancer" and "drinking should be done in moderation," opting instead to recklessly embrace such vices with "why not?" abandon. If you aren't willing to engage in at least some of this "subversive hedonism," you will have a hard time maintaining any hipster credibility.
But what does this mean for Christian hipsters? When, in the name of rebellion and "freedom in Christ," Christian hipsters begin to look and act just like their secular hipster counterparts, drinking and smoking all the same things, shouldn't we raise a red flag?
Isn't Christianity supposed to be distinguishable and set apart from the world? Christian hipsters are rebelling against a mainstream Christianity that they see as too indistinguishable from secular mainstream culture (i.e., consumerist, numbers-driven, Fox News—watching, immigrant-hating, SUV-driving), but their corrective may not turn out much better. Some hipster Christianity is as indistinguishable from its secular hipster counterpart as yesterday's megachurch Christianity was indistinguishable from secular soccer-mom suburbia.
The challenge for hipster Christians is to figure out what it means, in their cultural context, to put on the new self, created after the likeness of God in true righteousness and holiness (Eph. 4:24). We are new creations, and the old has passed away (2 Cor. 5:17). How does that mesh with the Pabst-guzzling, Parliament-smoking nonchalant image that seems important to many hipsters?
Another concern about hipster Christianity is its fundamentally disposable, moving-on-to-what's-next transience. Granted, there is a tension here, because hipsters are rediscovering ancient liturgy and hymns. But one gets the impression that these are valued mostly because they are countercultural and therefore cool in their own way. But cool is all about the "now." It relentlessly pursues the next big thing, abandoning today's trend for tomorrow's with mechanistic speed and efficiency (think trucker hats or messenger bags).
This "of the moment" trendiness is an understandably appealing quality for those seeking to advance Christianity in today's world. How can we be taken seriously if we are perceived as behind the times or irrelevant? This is the reasoning that leads many churches to obsess about keeping their churches on pace with the latest technologies, worship music trends, or theological buzzwords (missional!). But is this painstaking, resource-draining rat race of staying ahead of the pack worth it? And what happens to Christianity when it becomes, like hipsterdom, a chameleon of fleeting fashion and transient trend?
As hipster Christianity grows, the temptation for church leaders will be to fashion themselves (and their churches) in the hipster mold. But in so doing, these churches will likely only reinforce a growing distinction between "authentic hipster" and "wannabe hip" churches. The former type is often simply an organic embodiment of an urban environment where hipsters live (and, thus, attend church). These churches are hip not because they self-consciously strive to be, but because they happen to exist in a hipster milieu (e.g., Resurrection Presbyterian in Brooklyn, or Grace Church in London's Hackney neighborhood).
The latter type, on the other hand, appropriates what it perceives to be the prevailing hipster sensibilities in a utilitarian, "staying relevant" way. These wannabe hip churches—largely of the suburban, megachurch, and "contemporary evening service" variety—dress themselves in the accoutrements of hipsterdom not because they understand or value it, but because they are terrified of being excluded, left behind, or undesirable. They are playing catch up, frantically maneuvering to be in the inner rings of culture and fashion rather than the dreaded periphery.
Wannabe-hip churches are springing up everywhere these days, but what will it mean for the larger church? Will this sort of Christianity bring back the youth, or will it further alienate a younger generation fed up with being a target market? Will hipster Christianity repair Christianity's PR problem? Or will it fizzle in a faddish wisp before anyone can say lectio divina?
These are open questions. In the meantime, hipster Christianity is a sometimes encouraging, sometimes maddening, always fascinating phenomenon. It defies easy yes-or-no understanding. And that's precisely how it prefers it to be.
Brett McCracken is author of Hipster Christianity: When Church and Cool Collide (Baker, 2010). He works at Biola University in Los Angeles.
Copyright © 2010 Christianity Today.
Brett McCracken | posted 9/03/2010 10:26AM
(http://www.christianitytoday.com/ct/2010/september/9.24.html)
Here's a riddle: A young man walks into a building. From the outside, it looks like a nondescript, run-down, abandoned warehouse. Inside he finds mood lighting, music with throbbing bass, and young people wearing skinny jeans and superfluous scarves. A bar off to the side offers drinks of some sort, and a frenetically lit stage is shrouded in fog. Jumbo screens display what appear to be music videos. Everywhere people text on their iPhones.
A young woman with a nose ring and a vaguely Middle Eastern tattoo comes up andintroduces herself. She makes awkward (but refreshingly earnest) small talk about her passion for community gardens and food co-ops. She asks him if he has heard Arcade Fire's new album, and compliments him on his bushy beard and lumberjack look. Beards like that are cool, she says. Eventually she asks him for his contact information.
Question: Is the man in a bar? Or is he in a church?
It could go either way.
Welcome to the world of hipster Christianity. It's a world where things like the Left Behind book and film series, Jesus fish bumper stickers, and door-to-door evangelism are relevant only as a source of irony or nostalgia. It's a world where Braveheart youth-pastor analogies are anathema, where everyone agrees that they wish Pat Robertson "weren't one of us" and shares a collective distaste for the art of Thomas Kinkade.
The latest incarnation of a decades-long collision of "cool" and "Christianity," hipster Christianity is in large part a rebellion against the very subculture that birthed it. It's a rebellion against old-school evangelicalism and its fuddy-duddy legalism, apathy about the arts, and pitiful lack of concern for social justice. It's also a rebellion against George W. Bush—style Christianity: American flags in churches, the Ten Commandments in courtrooms, and evangelical leaders who get too involved in conservative politics, such as James Dobson and Jerry Falwell.
The new subculture of young evangelicals—I call them "Christian hipsters"—grew up on Contemporary Christian music (CCM), Focus on the Family's Adventures in Odyssey, flannel graphs, vacation Bible school, and hysteria about the end times. Now all of that is laughable to them, as they attempt to burn away the kitschy dross of the megachurch Christianity of their youth—with its emphasis on "soul-winning" at the expense of everything else—and trade it for something with real-world gravitas.
They prefer to call themselves "Christ-followers" rather than "Christians." They cringe at the thought of an altar call, and the prospect of passing out tracts gives them nightmares. Christian hipsters alarm some church leaders and mystify others. But for many observers, hipster Christianity is an exciting development. It reassures them that not all young people are abandoning the church. They are just rehabilitating its image, making it their own.
In order to remain relevant in this new landscape, many evangelical pastors and church leaders are following the lead of the hipster trendsetters, making sure their churches can check off all the important items on the hipster checklist:
- Get the church involved in social justice and creation care.
- Show clips from R-rated Coen Brothers films (e.g., No Country for Old Men, Fargo) during services.
- Sponsor church outings to microbreweries.
- Put a worship pastor onstage decked in clothes from American Apparel.
- Be okay with cussing.
- Print bulletins only on recycled cardstock.
- Use Helvetica fonts as much as possible.
- Leverage technologies like Twitter.
This is what hipster Christianity looks like; this is what it requires. But what does it all mean? As the latest zeitgeisty Christian subculture in a long string of zeitgeisty Christian subcultures, what does hipster Christianity offer the church??
And what does it take away?
The History of Cool Faith
Before we examine those questions, we need to take a whistle-stop tour through the somewhat brief history of "Christian cool."
By most accounts, the story of cool Christianity begins in the 1960s. Its seeds were planted in the exploding post-war youth culture, which gave rise to a new emphasis on youth ministry within evangelicalism, the growth of parachurch organizations like Youth Specialties (founded in 1969), and a general feeling that, to reach increasingly rebellious and countercultural adolescents, Christianity had to get a bit edgier and wiser to the trends of the day.
But the biggest boost for cool Christianity came in the most unexpected way—when, in the late '60s and early '70s, hippies started following Christ. Acid-tripping, long-haired, sandal-wearing hippies like Ted Wise and Lonnie Frisbee led the pack, as hip Christian coffeehouses and communes sprung up in San Francisco, Greenwich Village, Chicago, and all across the country. Denominations like Calvary Chapel and Vineyard exploded, fueled by the charismatic fervor of the young hippie converts. Christian rock was born, led by people like Chuck Girard, a friend of Brian Wilson's whose band Love Song came out of the Laguna Beach dope scene, and Larry Norman, "the grandfather of Christian rock," whose 1969 masterpiece, Upon This Rock, is considered the first Christian rock album. It wasn't long, however, before the alternative/organic Jesus movement lost steam in the process of becoming mainstream. It wasn't long before "Christian rock" the movement became CCM the industry.
By the 1980s, most of the Jesus People had cut their hair, shaved their beards, and traded in their tunics and sandals for argyle sweaters and penny loafers. Yet the legacy of the hippie Christian movement was alive and well. For one thing, the deeply personal, experiential, Spirit-filled emphasis of the Jesus People remained as the charismatic movement took off, as well as the "just how you like it," seeker-sensitive approach that became common evangelical practice. This included an emphasis on the new and an elevation of trend and cool. Following the lead of Chuck Smith, whose outreach to hippies through Calvary Chapel reaped huge dividends, more evangelical leaders in the 1980s and '90s actively sought cool. They began to reach out to the youth culture and form churches to fit its needs—motivated by a renewed desire to be contemporary, current, and relevant.
As a result, evangelicalism in the '90s had a firmly established youth culture, built on the infrastructure of a lucrative Christian retail industry and commercial subculture. Huge Christian rock festivals, Lord's Gym T-shirts, WWJD bracelets, Left Behind, and so forth. It was big business. It was corporate. It was schlocky kitsch. And it was begging to be rebelled against.
Enter the age of the Christian hipster. As the '90s gave way to the 2000s, young evangelicals reared in the ostentatious Je$us subculture began to rebel. They sought a more intellectual faith, one that didn't reject outright the culture, ideas, and art of the secular world. In typical hipster fashion, they rejected the corporate mentality of the purpose-driven megachurch and McMansion evangelicalism, and longed for a simpler, back-to-basics faith that was more about serving the poor than serving Starbucks in the church vestibule.
They looked up to young Christian authors and pastors like Shane Claiborne, Rob Bell, and Donald Miller, read Relevant magazine, adored indie-folk musician Sufjan Stevens, and were fascinated by ancient church liturgies and prayers. They began to dress and act like secular hipsters: drinking beer, getting tattoos, riding fixed-gear bikes, and eating raw and organic foods. They took interest in a broader range of issues (the environment, HIV/AIDS, globalization) than their parents' generation, and voted for Barack Obama.
In a way, the contemporary Christian hipster is a full-circle return to the Jesus People hippies of yesteryear. But the Jesus People were secular "hipsters" first, then—having converted to Christianity—began to shed their hippie clothes and customs to form communities that were set apart, ultimately becoming their own subculture (e.g., Jesus People USA). Today's Christian hipsters are doing the reverse. They seek to break out of the Christian subculture. The clothes and customs they shed are nothing less than the evangelical establishment itself, formed through decades of attempts at cool Christianity. Today's Christian hipsters retain their faith, but they want it to be compatible with, not contrary to, secular hipster counterculture. Their mission is to rebrand Christianity to be, if not completely void of its own brand altogether, at least cobranded and allied with the things that it had previously set itself in opposition to: art, academics, liberal politics, fashion, and so on.
As a result of its intentional melding of Christian and secular, hipster Christianity often feels a bit like a stealth operation. One cannot easily decipher the Christian elements of a Christian hipster, not because they aren't there, but because they aren't in the foreground as much as, say, the "can't miss it" sartorial expressions (lumberjack beards, vintage dresses, flask as accessory) that traditionally signify hip. You're telling me that indie folk singer is a Calvinist? Blue Like Jazz is a book about Christianity? That guy with the Poseidon tattoo I saw at the hookah bar last night is a Presbyterian pastor? Who knew?
The Hipster Look
In this confounding world of intentionally blurred distinctions and redefined categories, can we make out any clear marks of a Christian hipster?
What makes a church a "hipster church"? Does it have a one-word name that is either a Greek word or something evocative of creation? Does the pastor frequently use words like kingdom, authenticity, and justice, and drop names like N. T. Wright in sermons? Does the church advertise a gluten-free option for Communion? If the answer is yes to all of those questions, chances are that it's a hipster church.
Of course that's simplistic. The hipster Christianity that I discovered during the research for my book—which entailed visits to hipster churches and interviews all over the country—is actually complex and diverse in its incarnations, even if it isn't very diverse in ethnicity and socioeconomics. Hipster Christianity isn't a monolithic subculture that can be easily categorized, but it definitely has some recognizable characteristics.
One thing we can fairly say of hipster Christianity is that it frequently strives for shock value. Take, for example, Seattle's Mars Hill Church—a Christian hipster Mecca pastored by Mark Driscoll, the polarizing Howard Stern of neo-Calvinist Christianity. On the Sunday I visited, Driscoll's message was on the Dance of Mahanaim in the Song of Solomon (an "ancient striptease," as he referred to it, and "one of the steamiest passages in the Bible"). During his sermon, Driscoll—looking like a metrosexual jock in an Ed Hardy—esque tight T-shirt, cross necklace, and faux-hawk—talked about how wives should be "visually generous" with their husbands (e.g., they should keep the lights on when undressing and during sex). I never thought I'd hear a preacher talk about these things from the pulpit. And that's exactly the point.
Hipster Christianity's attention to shock value manifests in others ways. Some churches hold their services in bars and nightclubs—Mosaic in L.A. meets in the Mayan nightclub, and North Brooklyn Vineyard in New York meets at a place called the Trash Bar. Some churches, like Grace Chicago, host wine tastings or schedule outings to microbreweries. I even attended an Anglican church a few years ago that sponsored a cookout with fine wines, beer, and a selection of cigars from the priest's own humidor. Other churches focus more on the shock value of sermons, delving into touchy subjects such as homosexuality, child abuse, sex trafficking, HIV/AIDS, and so on, sometimes with an f-bomb or two thrown in for good measure.
Another distinguishing mark of hipster Christianity is the music in its worship services. In keeping with the overarching "avoid doing what everyone else is doing" motif of hipsterdom at large, most of the hipster churches I visited seemed done with the U2- starry-rock style that now dominates megachurch evangelicalism. Rather than contemporary praise choruses, many of them favored centuries-old hymns.
On the Sunday I visited Resurrection Presbyterian in Williamsburg, Brooklyn (the heart of worldwide hipster culture), the music was pared down (one singer and one instrumentalist), acoustic, vintage, and reverent. All the worship songs were old hymns, including "Immortal, Invisible, God Only Wise" and "Fairest Lord Jesus." Almost everyone in the audience was under 35.
Hipster Christianity also expresses itself theologically, through preaching that often emphasizes covenantal and "new creation" ideas and attempts to construct a more ecclesiological or community-centric view of salvation. Things like soul-winning and going to heaven are downplayed in favor of the notion that heaven will come down to earth and renew the broken creation. Thus, the world matters. It's not a piece of rotting kindling that we will abandon for heaven one day. It's the site of a renewed kingdom. All of this informs hipster Christianity's attention to things like social justice, environmentalism, and the arts, because if God is building his kingdom on earth, then it all matters.
Small But Influential
Lest we overemphasize its importance in worldwide Christianity, we should remember that hipster Christianity is a rather narrow subset of the faith: mostly white evangelical, mostly economically well-off. It has little pertinence to, say, a rural Appalachian church or a monastic community in Ohio, let alone most of Christendom in the non-Western world. It also has little impact on non-white communities in the U.S., a point made by Anthony Bradley—professor of theology at New York's King's College—in a recent blog post titled "Can hipster Christians reach non-hipster blacks and Latinos in urban areas?" Soong-Chan Rah asked a similar question in a recent Sojourners article, "Is the Emerging Church for Whites Only?"
Hipster Christianity is undoubtedly a specific enterprise, which means its overall impact on global Christianity might be negligible. But it's clearly shaping some aspects of evangelical culture.
One of hipsterdom's positive values is its concern for justice—whether it be sweatshops or sex trafficking, water wells or finance reform. Hipsters almost always champion the cause of the underdog (immigrants, the poor, minorities) over those with power and privilege. Christians would be hard-pressed to find any Scripture passages that suggest Jesus didn't do the same. Many Christians, sadly, have moved away from social justice and fighting for the well-being of the downtrodden, but Christian hipsters are leading the way back.
Hipster Christians also have a healthy appreciation for the finer things in God's creation. With childlike awe and wonder that betrays their otherwise cynical demeanor, hipsters glory in the little pleasures of life: riding bikes along rivers, eating homemade macarons on a blanket in a friend's front yard, or playing Frisbee in the park. Hipsters appreciate the detail and artistry of creative, well-crafted films, music, books, and woodwork. They take the arts seriously and recognize their crucial part in human flourishing. Mainstream evangelical Christianity—too long in the ghetto of subpar subculture—should take note.
On the other hand, some wonder if hipster Christianity goes too far in embracing worldly things—especially when those things arguably become stumbling blocks or idols in the Christian life. Some suspect that its rebellious embrace of formerly taboo behaviors actually might do more long-term harm than good.
In order to be a hipster, one must be a rebel. Despite the fact that (ironically) hipster culture usually operates within and is sustained by the very structures it opposes, hipsterdom's raison d'être is countercultural, boundary-pushing rebellion. As such, hipster existence is frequently rife with vices. If hipsters cannot completely overthrow the structures that bind them, they can at least destabilize them by engaging in hedonistic behavior: smoking, drinking, cursing, sexual experimentation, and so on. It's about freedom, partying, and transgression—not in the Jersey Shore, frat-party sense (unless ironically), but in the "bourbon cask ales taste good and I don't care if I get drunk" sense. Hipsters ridicule bourgeois concerns such as "cigarettes cause cancer" and "drinking should be done in moderation," opting instead to recklessly embrace such vices with "why not?" abandon. If you aren't willing to engage in at least some of this "subversive hedonism," you will have a hard time maintaining any hipster credibility.
But what does this mean for Christian hipsters? When, in the name of rebellion and "freedom in Christ," Christian hipsters begin to look and act just like their secular hipster counterparts, drinking and smoking all the same things, shouldn't we raise a red flag?
Isn't Christianity supposed to be distinguishable and set apart from the world? Christian hipsters are rebelling against a mainstream Christianity that they see as too indistinguishable from secular mainstream culture (i.e., consumerist, numbers-driven, Fox News—watching, immigrant-hating, SUV-driving), but their corrective may not turn out much better. Some hipster Christianity is as indistinguishable from its secular hipster counterpart as yesterday's megachurch Christianity was indistinguishable from secular soccer-mom suburbia.
The challenge for hipster Christians is to figure out what it means, in their cultural context, to put on the new self, created after the likeness of God in true righteousness and holiness (Eph. 4:24). We are new creations, and the old has passed away (2 Cor. 5:17). How does that mesh with the Pabst-guzzling, Parliament-smoking nonchalant image that seems important to many hipsters?
Another concern about hipster Christianity is its fundamentally disposable, moving-on-to-what's-next transience. Granted, there is a tension here, because hipsters are rediscovering ancient liturgy and hymns. But one gets the impression that these are valued mostly because they are countercultural and therefore cool in their own way. But cool is all about the "now." It relentlessly pursues the next big thing, abandoning today's trend for tomorrow's with mechanistic speed and efficiency (think trucker hats or messenger bags).
This "of the moment" trendiness is an understandably appealing quality for those seeking to advance Christianity in today's world. How can we be taken seriously if we are perceived as behind the times or irrelevant? This is the reasoning that leads many churches to obsess about keeping their churches on pace with the latest technologies, worship music trends, or theological buzzwords (missional!). But is this painstaking, resource-draining rat race of staying ahead of the pack worth it? And what happens to Christianity when it becomes, like hipsterdom, a chameleon of fleeting fashion and transient trend?
As hipster Christianity grows, the temptation for church leaders will be to fashion themselves (and their churches) in the hipster mold. But in so doing, these churches will likely only reinforce a growing distinction between "authentic hipster" and "wannabe hip" churches. The former type is often simply an organic embodiment of an urban environment where hipsters live (and, thus, attend church). These churches are hip not because they self-consciously strive to be, but because they happen to exist in a hipster milieu (e.g., Resurrection Presbyterian in Brooklyn, or Grace Church in London's Hackney neighborhood).
The latter type, on the other hand, appropriates what it perceives to be the prevailing hipster sensibilities in a utilitarian, "staying relevant" way. These wannabe hip churches—largely of the suburban, megachurch, and "contemporary evening service" variety—dress themselves in the accoutrements of hipsterdom not because they understand or value it, but because they are terrified of being excluded, left behind, or undesirable. They are playing catch up, frantically maneuvering to be in the inner rings of culture and fashion rather than the dreaded periphery.
Wannabe-hip churches are springing up everywhere these days, but what will it mean for the larger church? Will this sort of Christianity bring back the youth, or will it further alienate a younger generation fed up with being a target market? Will hipster Christianity repair Christianity's PR problem? Or will it fizzle in a faddish wisp before anyone can say lectio divina?
These are open questions. In the meantime, hipster Christianity is a sometimes encouraging, sometimes maddening, always fascinating phenomenon. It defies easy yes-or-no understanding. And that's precisely how it prefers it to be.
Brett McCracken is author of Hipster Christianity: When Church and Cool Collide (Baker, 2010). He works at Biola University in Los Angeles.
Copyright © 2010 Christianity Today.
Friday, March 04, 2011
「我對蘋果哲學的理解－蘋果的騙局」
(轉載自：http://unwire.hk/2011/03/04/appleipad2trap/column/）
在國內的 cnBeta 網站，出現了一篇名為「我對蘋果哲學的理解－蘋果的騙局」(http://www.cnbeta.com/articles/136262.htm)，在網絡上隨即惹來爭議。當然一間企業有人支持亦有會有人反對，我們可以聽取他們的心聲分享，為方便閱讀我們把原文轉成了繁體，不知各位閱讀後有甚麼意見呢?可以發表一下
借iPad2發佈的契機，把這篇長久以來的構想落在筆頭。就像我在狀態中所說的，我佩服蘋果的技術，卻不能接受蘋果的哲學。騙局？你肯定不信。待我問你，iPad2最大的賣點是什麼？你會說，加上了攝像頭，前後兩個，減小了厚度，加了蓋，"2x/9x"的速度提升。好，我們單說 加了攝像頭這一點。想一想，當今世面上的電腦、網本、智慧手機，能找到一款沒有攝像頭的麼？難。攝像頭已經成為移動電子產品的標配，為什麼iPad2上裝 了攝像頭，大家就無比激動？因為iPad1沒有攝像頭。那麼請想一想，為什麼iPad1沒有攝像頭？
如果你還沒有被騙的感覺，請繼續往下看。
蘋果的技術與行銷
任何一家依靠技術立足的公司，都必須有源源不斷的技術創新。然而，大家能在市場上買到的所謂"新"產品，其實並不一定是那家公司的最新技術。新技術是市場競爭中的籌碼，籌碼一定要攢在手中，適時的試用。如果產品在市場上業績不錯，一個公司沒有必要用出籌碼。只有當產品推出時間長了，銷量下滑了，人們開始淡忘了，或者有競爭產品推出時，一個公司才會吧之前已有的研發成果包裝成新產品推向市場。總而言之，所有企業在推出新技術時都是有所保留的，這是基本的策略，不足為奇。
蘋果卻將這種策略退向了極致。蘋果的技術保留，往往不是它的新技術，而是陳舊成熟的技術，或簡單易得的技術。
iPad2 的攝像頭是一個明顯的例證。攝像頭是非常成熟的技術，安裝攝像頭對於蘋果這樣的公司簡直沒有任何技術難度可言。從工程設計上，恐怕蘋果只要1個星期的時間 就能搞定，增加的成本也忽略不計。那麼它為什麼不在iPad1上安裝攝像頭？難道Jobs喝醉了忘記要求了？明顯不是，這就是為了讓iPad2顯得有所進 步。
再說iPad2的HDMI接電視的功能。在蘋果的官方網站上，有一個iPad1的VGA輸出附件，利用這個附件，可以把視頻和 Keynote輸出到電視或投影。然而，如果你留意一下這個附件下面的留言，幾乎所有用戶的評價都是2星一下，因為大家都希望共用其它App的顯示。但對 於iPad1，這是不能做到的。是技術上的限制麼？顯然不是，明明在發佈會上，Jobs都可以吧自己的iPhone/iPad螢幕投影到大螢幕上。使用者不 能這麼做，完全是個軟體上的限制。現在，iPad2支援了這個功能，從技術上，或許僅僅是注釋掉了幾行代碼，1分鐘的成本都用不了。
這樣的例子有很多，諸如iPhone4的Video Call，錄影。
這樣做，蘋果得了大利益。它開發一代新產品的成本非常低廉。不瞭解技術的用戶紛紛以為所有新產品的亮點都是技術革新，從而覺得新產品遠遠超越了原產品。這是一個假像。大部分新產品中的亮點，都是原本理所當然出現，卻硬生生的砍掉的。的確，新產品遠遠超越了原產品，不是因為新產品高端，而是因為原產品低端。
總結起來，蘋果的思路是，先用鮑魚龍蝦把你吸引來，然後餓著你，餓夠了再高價給你加個宮爆雞丁，你還激動的要死。殊不知如果你不貪那鮑魚龍蝦的面子，可以在別家吃的酒足飯飽。
強勢控制
所有企業都號稱以用戶為本，蘋果也不例外，號稱每個產品的更新，都聽取了大量用戶的回饋。但是蘋果真的在乎用戶麼？蘋果其實很強勢。
蘋果的每樣產品，多樣性都極其匱乏。並且這少的可憐的多樣性也僅僅體現在一些"硬"指標上，諸如記憶體大小、快閃記憶體大小。消費者沒有在功能上的選擇餘地，硬體軟體皆如此。蘋果的產品，充斥著這樣的信號：“我說有的就有；我說沒有的就沒有；我說有但是不給你的，你就別想要”。
Mac OS X不支持最大化是眾所周知的。"我們認為視窗的大小應該適合裡面的內容。" 好，就算你認為這是合理的，那麼你應該考慮到世界上還有很多認為"內容應該被調整以填滿整個視窗"的人，給個選項不好麼？蘋果的回答是，給你什麼你就用，抱怨也沒用。
又如上一節提到的，蘋果故意在產品中保留一些非常廉價、簡單、理所當然的功能。"大家都有的功能我偏不裝"，一樣是強勢的表現。
蘋果之所以這樣強勢，是為了樹立威信。人總是對待弱者很專橫，而對待強硬者就服服貼貼的。蘋果做出強硬的面孔，反倒利用了人的這種本性，讓人覺得“蘋果的概念都是真理，是我自己沒見過世面、太老土；蘋果的產品都是最高端的科技，是我自己的要求太科幻、白日夢。” 於是，人們也就不再吭聲了。
封閉的產品
蘋果的野心可謂無窮。它試圖以它的產品建立一個完全封閉的系統，以形成壟斷。微軟也曾經被指流覽器的壟斷，和蘋果相比，簡直小巫見大巫。蘋果經常藐視業界成文或不成文的標準、規範，藐視人們的習慣，只為建立自己的壟斷之勢。
iPhone 和iPad都有1G甚至更高頻率的處理器，卻不支援flash播放。flash已經成為目前互聯網上最常用的多媒體交互平臺，沒有之一。即時我個人也不主 張不必要的用flash，但蘋果直接選擇不支援flash，無疑又是挑戰標準的一例證。為什麼？因為flash本身是一個完善的多媒體交互環境，很多 iPhone/iPad app其實完全可以在flash中實現，況且flash是完全跨平臺的。如果開放了flash，就意味著開發人員或用戶可能放棄蘋果自己的環境，轉而直接 開發flash版本，使得蘋果成為一個空殼。為了商業利益，還是犧牲一下用戶吧。
iPad沒有SD卡槽。SD卡恐怕是當今最流行的存儲卡格式。即便Sony的筆記本，也在支持記憶棒的同時支持SD卡了。iPad不支持，是為了避免用戶買一個8G的iPad再配一個8G的SD卡，這樣的價格遠遠低於16G的iPad。
用過iPhone的人都知道，iPhone號稱支援藍牙，其實只支援藍牙耳機。市面上幾乎全部藍牙手機，都支持通過藍牙共用檔，唯獨iPhone不支持。猜測這是為了迫使使用者用網路傳輸，產生流量費用。
蘋果的軟體也極其封閉。這無需我解釋了。
營造產品的生態圈是人們所提倡的，但應該允許其它廠家的產品參與到競爭中來。蘋果卻努力排斥目前通行的行業標準，從而故意製造和其它廠商產品的不相容，以便形成自己封閉的生態圈。這是明顯的壟斷。
（值得一提的是，蘋果也服軟。它不敢不支援doc/docx/ppt/pptx，不敢不支援youtube。）
總結
我承認，蘋果擁有絕對領先的工程技術。然而，蘋果卻沒有利用這樣先進的技術千方百計造福人類，它想的全是如何斂財。我不否認斂財是一個公司的最重要功能之一。但是作為蘋果這樣一個世界上名列前茅的公司，理應在斂財之外，擔負起站在這個位置的社會責任來。
蘋 果擁有領先的技術，卻故意人為的製造產品的瑕疵，以期為後續產品贏得市場。蘋果故意抵制對自己壟斷事業不利的行業標準。要知道，一個規範的定型是一件非常 不易的事情，標準是人類智慧的結晶。只有有了標準，競爭才有準繩，技術的發展才有所依據，才能減少重複開發和浪費，提高效率。
作為消費電子 的使用者，我感到不被尊重，因為每當使用蘋果的產品，就有被強迫、被束縛的感覺。作為電子工程師，我感到羞恥，因為我看到人們夢想的技術不能得以實現，不是 被技術本身所限，不是被成本所限，而是被企業的野心與利益驅使所限；看到人類智慧的結晶被藐視，只因為企業的壟斷野心。
蘋果擁有領先的技術、地位、市場，卻不能承擔起應有的社會責任。這就是我對蘋果哲學的看法。
來源 :http://www.cnbeta.com/articles/136262.htm
Tuesday, March 01, 2011
We are indeed in need...
Life Application Study Bible Devotion
Exodus 4:10-13
Moses pleaded with God to let him out of his mission. After all, he was not a good speaker and would probably embarrass both himself and God. But God looked at Moses' problem quite differently. All Moses needed was some help, and who better than God to help him say and do the right things? God made his mouth and would give him the words to say. It is easy for us to focus on our weaknesses, but if God asks us to do something, then he will help us get the job done. If the job involves some of our weak areas, then we can trust that he will provide words, strength, courage, and ability where needed.
Exodus 4:10-13
Moses pleaded with God to let him out of his mission. After all, he was not a good speaker and would probably embarrass both himself and God. But God looked at Moses' problem quite differently. All Moses needed was some help, and who better than God to help him say and do the right things? God made his mouth and would give him the words to say. It is easy for us to focus on our weaknesses, but if God asks us to do something, then he will help us get the job done. If the job involves some of our weak areas, then we can trust that he will provide words, strength, courage, and ability where needed.
Monday, February 28, 2011
Panama Updates (4)
Dear all,
Thank you for your prayer support.
Thanksgiving:
1) 20 students @ Panama IEC Music Camp, they learnt music and Jesus at the same time... Many parents and other families enjoy the closing ceremony which included a drama done by the campers... :P
2) Sharing @ Alliance youth fellowship re: Messages in games
3) Karen arrived safely in Panama
4) Toronto STM for Music Camp safely arrived in Canada
Prayer items:
1) Please continue to pray for Youth Ministries in different Panama churches
2) Lung, brother from the Alliance youth fellowship have his problem changed from brain infection to lung infection. Although not in lift threatening situation, still critical. Please continue to pray for him and his family.
3) Our schedule
Feb 28: Alliance Youth fellowship
Mar 1: Visiting brothers and sisters at Arraijan (a city around one hour drive from Panama)
Mar 2: Panama IEC youth fellowship leaders training
Mar 6: Preaching at Living Water Alliance church
Mar 7: Leaving Panama for Toronto
For more updated photos, you can click *here*...
Thank you for your prayer support.
Thanksgiving:
1) 20 students @ Panama IEC Music Camp, they learnt music and Jesus at the same time... Many parents and other families enjoy the closing ceremony which included a drama done by the campers... :P
2) Sharing @ Alliance youth fellowship re: Messages in games
3) Karen arrived safely in Panama
4) Toronto STM for Music Camp safely arrived in Canada
Prayer items:
1) Please continue to pray for Youth Ministries in different Panama churches
2) Lung, brother from the Alliance youth fellowship have his problem changed from brain infection to lung infection. Although not in lift threatening situation, still critical. Please continue to pray for him and his family.
3) Our schedule
Feb 28: Alliance Youth fellowship
Mar 1: Visiting brothers and sisters at Arraijan (a city around one hour drive from Panama)
Mar 2: Panama IEC youth fellowship leaders training
Mar 6: Preaching at Living Water Alliance church
Mar 7: Leaving Panama for Toronto
For more updated photos, you can click *here*...
Monday, February 21, 2011
Panama Updates (3)
Dear all,
Thank you for all the support.
Thanksgiving:
1)Sharing @ Alliance youth fellowship was wonderful. We talked about how to utilize the media and internet to encourage the fellowship among the fellowship.
2)Almost 40 people attending 10th Anniversary of IEC Daniel fellowship, which started because of the Panama youth camp.
3)With the guidance of the Holy Spirit, I share His words at IEC Spanish (using English, of course!), IEC Cantonese, and Iglesia Evangelica China de Arraijan, a city around 45 mins drive from Panama City.
4)Enjoying Amador, the great harbour front of Panama city, with the STM from Toronto.
Prayer items:
1)Father of the youth pastor of IEC passed away last Friday (18th) night, please pray for Pastor Louisa and her family.
2)A brother from the Alliance youth fellowship, Lung, was admitted into the emergency Sunday (20th) night. Out of life threatening situation but still critical. Please pray from him and his family.
3)Music Camp @ IEC, Feb 21-25. 20 kids camping at church to learn more about music and God.
For more updated photos, you can go here: http://www.facebook.com/album.php?aid=276047&id=514761224&l=81e9b95bba
Thanks
kelvin
Thank you for all the support.
Thanksgiving:
1)Sharing @ Alliance youth fellowship was wonderful. We talked about how to utilize the media and internet to encourage the fellowship among the fellowship.
2)Almost 40 people attending 10th Anniversary of IEC Daniel fellowship, which started because of the Panama youth camp.
3)With the guidance of the Holy Spirit, I share His words at IEC Spanish (using English, of course!), IEC Cantonese, and Iglesia Evangelica China de Arraijan, a city around 45 mins drive from Panama City.
4)Enjoying Amador, the great harbour front of Panama city, with the STM from Toronto.
Prayer items:
1)Father of the youth pastor of IEC passed away last Friday (18th) night, please pray for Pastor Louisa and her family.
2)A brother from the Alliance youth fellowship, Lung, was admitted into the emergency Sunday (20th) night. Out of life threatening situation but still critical. Please pray from him and his family.
3)Music Camp @ IEC, Feb 21-25. 20 kids camping at church to learn more about music and God.
For more updated photos, you can go here: http://www.facebook.com/album.php?aid=276047&id=514761224&l=81e9b95bba
Thanks
kelvin
Men and Women
One day, there was a catastrophic event that caused all living creatures on Earth to die. To sort things out, everyone went to heaven.
God said, "I want the men to form two lines. One line for the men who ruled their women on Earth and one for the men who were ruled by their women."
The line of men who were ruled by their women was 1,000 miles long, and in the line of men who ruled their women, there was only one man.
God said, "You men should be ashamed of yourselves. I created you in my image and you were all whipped by your mates. Only one of my sons made me proud. Tell them, my son, how did you manage to be the only one in this line?"
.
.
.
.
.
.
.
.
.
.
.
"I don't know," the man replied. "My wife told me to stand here."
"Joke of the week - www.TBS.com"
God said, "I want the men to form two lines. One line for the men who ruled their women on Earth and one for the men who were ruled by their women."
The line of men who were ruled by their women was 1,000 miles long, and in the line of men who ruled their women, there was only one man.
God said, "You men should be ashamed of yourselves. I created you in my image and you were all whipped by your mates. Only one of my sons made me proud. Tell them, my son, how did you manage to be the only one in this line?"
.
.
.
.
.
.
.
.
.
.
.
"I don't know," the man replied. "My wife told me to stand here."
"Joke of the week - www.TBS.com"
Thursday, February 17, 2011
Panama Updates (2)
Dear all, thank you for your prayer support.
Thanksgiving:
2011 Panama Youth Camp:
The camp was very thankful. The 120 kids are great. There are some challenges during the camp, like without running water or fridge is not cool enough. But God definitely got His hands there and many of the kids willing to committee or re-committed themselves to Christ.
Here are some pictures:
Camp album 1/2 http://www.facebook.com/album.php?aid=2004510&id=168600074&l=b34a8fc43e
Camp album 2/2 http://www.facebook.com/album.php?aid=2004526&id=168600074&l=6aa66a79e1
If you have Facebook account, you can see some pictures and videos thru these links
Camp album 1/2 http://www.facebook.com/album.php?aid=2004510&id=168600074
Camp album 2/2 http://www.facebook.com/album.php?aid=2004526&id=168600074
Talent Show http://www.facebook.com/video/video.php?v=10150107000081225
Campfire / sharing night http://www.facebook.com/video/video.php?v=10150107085466225
Alliance Youth Fellowship:
Monday night Valentine's gathering got around 30 people. Pray that they are being encourage about true love by Pastor Howard Ngan of NTCAC (Toronto).
I had a chat / training with the leaders on Tuesday. Definitely we can see the potential and ability in their hearts, just their confidence is lacking a bit. Please keep praying for them.
We will have another training session this coming friday, and most likely next friday too.
IEC (Panama Chinese Church - Iglesia Evangelisa China de Panama) Daniel Fellowship:
Almost 40 people showing up in the past two meetings. Around 30% are Panama-grown, Spanish speaking. Wonderful spiritual sharing and instructions from the youth leaders.
Here are some prayer request:
(1) My schedule ahead
-Feb 18 Alliance Youth Fellowship leaders training
-Feb 19 IEC Youth Fellowship 10th Anniversary
-Feb 20 IEC Chinese Worship
-Feb 21-25 Music Camp @ IEC
-Feb 25 Alliance Youth Fellowship leaders training
(2) Panama Youth Ministry
As different churches putting more effort in youth and 2nd generation ministry, there are more and more attending churches in Panama, Panama City and other gospel stations around Panama.
However, at the same time, challenges surfacing during these growth.
-Rev. Beltran is a missionary from Columbia. He is now the pastor of Alliance Church serving all Spanish-speaking congregation. His wife has been diagnosed with some kind of tumor in her body, fortunately, latest news is those cells are not cancer.
-Pastor Esther, the pastor of Living Water Alliance, is also the pastor of the Alliance Youth Fellowship. She was diagnosed with Lymph Nodes Cancer and is now being treated in HK. Pastor Michael, her husband, will head back to HK in March to take care of his wife.
-The Alliance plans to build a youth centre to help out with the youth ministry in Panama. Original budget was about $400k. However, due to the inflation rate and other unexpected cost, that might cause to a increase in the building cost. Please pray for the financial supply.
-Among those trained leaders of the IEC Daniel fellowship, most of them either getting married or moving back to China. The next generation need time to develop their potential to pick up the ministry. Please pray for the development.
(3) Other STM
- Calgary West Alliance (Living Water Alliance)
- North Toronto Alliance (Panama City and Chitre)
- A group of youth from Toronto (IEC Music Camp)
Please keep us in prayers.
Thanks
Kelvin
Thanksgiving:
2011 Panama Youth Camp:
The camp was very thankful. The 120 kids are great. There are some challenges during the camp, like without running water or fridge is not cool enough. But God definitely got His hands there and many of the kids willing to committee or re-committed themselves to Christ.
Here are some pictures:
Camp album 1/2 http://www.facebook.com/album.php?aid=2004510&id=168600074&l=b34a8fc43e
Camp album 2/2 http://www.facebook.com/album.php?aid=2004526&id=168600074&l=6aa66a79e1
If you have Facebook account, you can see some pictures and videos thru these links
Camp album 1/2 http://www.facebook.com/album.php?aid=2004510&id=168600074
Camp album 2/2 http://www.facebook.com/album.php?aid=2004526&id=168600074
Talent Show http://www.facebook.com/video/video.php?v=10150107000081225
Campfire / sharing night http://www.facebook.com/video/video.php?v=10150107085466225
Alliance Youth Fellowship:
Monday night Valentine's gathering got around 30 people. Pray that they are being encourage about true love by Pastor Howard Ngan of NTCAC (Toronto).
I had a chat / training with the leaders on Tuesday. Definitely we can see the potential and ability in their hearts, just their confidence is lacking a bit. Please keep praying for them.
We will have another training session this coming friday, and most likely next friday too.
IEC (Panama Chinese Church - Iglesia Evangelisa China de Panama) Daniel Fellowship:
Almost 40 people showing up in the past two meetings. Around 30% are Panama-grown, Spanish speaking. Wonderful spiritual sharing and instructions from the youth leaders.
Here are some prayer request:
(1) My schedule ahead
-Feb 18 Alliance Youth Fellowship leaders training
-Feb 19 IEC Youth Fellowship 10th Anniversary
-Feb 20 IEC Chinese Worship
-Feb 21-25 Music Camp @ IEC
-Feb 25 Alliance Youth Fellowship leaders training
(2) Panama Youth Ministry
As different churches putting more effort in youth and 2nd generation ministry, there are more and more attending churches in Panama, Panama City and other gospel stations around Panama.
However, at the same time, challenges surfacing during these growth.
-Rev. Beltran is a missionary from Columbia. He is now the pastor of Alliance Church serving all Spanish-speaking congregation. His wife has been diagnosed with some kind of tumor in her body, fortunately, latest news is those cells are not cancer.
-Pastor Esther, the pastor of Living Water Alliance, is also the pastor of the Alliance Youth Fellowship. She was diagnosed with Lymph Nodes Cancer and is now being treated in HK. Pastor Michael, her husband, will head back to HK in March to take care of his wife.
-The Alliance plans to build a youth centre to help out with the youth ministry in Panama. Original budget was about $400k. However, due to the inflation rate and other unexpected cost, that might cause to a increase in the building cost. Please pray for the financial supply.
-Among those trained leaders of the IEC Daniel fellowship, most of them either getting married or moving back to China. The next generation need time to develop their potential to pick up the ministry. Please pray for the development.
(3) Other STM
- Calgary West Alliance (Living Water Alliance)
- North Toronto Alliance (Panama City and Chitre)
- A group of youth from Toronto (IEC Music Camp)
Please keep us in prayers.
Thanks
Kelvin
TheStar DiManno: Unlike Forsberg, some guys just don’t know when to quit
Rosie DiManno
2011-02-16 06:11:00 PM
Here today, gone tomorrow, back the day after that.
Or a year later, or four years later — or in the case of Martina Navratilova a decade later, 47 and an aging baby-boomer heroine with a first-round win at Wimbledon in 2004, oldest tennis player ever to take a professional singles match.
Breaking up with sports is the hardest thing to do for elite athletes. Whether Hamlet-like — Favre-like — indecisive about retirement or fleetingly firm in hanging ’em up, only to reverse themselves as time goes by, it is an often agonizing and discombobulating adjustment to civvy street.
They pine for the cheers, they ache for the existence left behind and they genuinely miss what they used to do so well. Few attempt comebacks for the money. What most yearn for is the person they once were.
Glory days, they will pass you by, as Bruce Springsteen sang. Retrieving them is usually a mug’s game.
Only a handful manage to seize again the shimmery éclat that was: Michael Jordan, the first time he had a re-think, picking up his career where he left off and leading the Chicago Bulls to three straight NBA championships; George Foreman, a serial comeback artist but especially in 1994, 45 years old when he knocked out Michael Moorer, 25, to become the oldest boxer in history to capture a heavyweight title; and Roger Clemens, revising retirement plans in a last hurrah with the Houston Astros, winning the 2004 Cy Young Award in the process. (Leaving aside, for the moment, that ignominious appearance before a U.S. House committee probing steroid use in baseball.)
At the other end of the spectrum, there was Stephane Richer — admittedly, not remotely in the same league as the aforementioned stars — who re-retired in 2009 after precisely one (1) practice with the Washington Capitals. Sometimes reality bites hard. And quick.
Lance Armstrong announced Wednesday that he was done with competitive cycling, wryly calling it “Retirement 2.0’’. In an interview with Associated Press, the 39-year-old teased: “Never say never’’ about perhaps changing his mind down the line, then added: “Just kidding.’’
Is he?
His comebacks have been legendary — first from testicular cancer and then, following seven straight Tour de France titles and a subsequent four-year withdrawal from competition, a return to the circuit in ’09, though never reclaiming the grandeur and hounded by accusations of using performance-enhancing drugs.
More ill-advised were the unretirements that damaged legacies: Muhammad Ali, who sadly demonstrated that being the “greatest of all time’’ doesn’t make you immune from the ravages of time, losing back-to-back decisions to Larry Holmes and a then-unknown Trevor Berbick.
Bjorn Borg, still using a clumsy old wooden racket, was handed his hat by one young player after another after a decade away from the courts. And Mark Spitz, the most gold medal-decorated swimmer in history until Michael Phelps came along, tanked when, at age 41, he tried and failed to qualify for the Olympics.
It’s particularly poignant when early retirement is imposed on athletes because of injury and they can’t accept that their tickets have been punched prematurely. Some try and try to resurrect halted careers, putting body and mind through exceedingly harsh travails.
Peter Forsberg was arguably the best two-way forward in the NHL until suddenly plagued by a befuddling foot ailment in 2003. The former league MVP, who spent most of his career with the Colorado Avalanche, leading them to two Stanley Cup titles, and two-time Olympic gold medallist repeatedly dipped that foot in and out of unofficial retirement in the years that followed. Multiple surgeries later, he drifted back to Sweden, practising on and off with the Modo junior team, never abandoning hope that he’d one day play again in the NHL.
That day came a week ago.
Convinced that he’d finally conquered the problem that caused his foot to feel like it was weirdly sliding around in his skate, and wearing a specially fitted brace on the extremity, Forsberg approached the Avs in January, suggesting a comeback. The struggling team eagerly said YES!
He began practising with the Avs on Jan. 22, agreed to a $1 million prorated contract and, after a visa issue was resolved, dressed for his first game back on Feb. 11, 3 ½ years after his last one, against Columbus. Though scoring no points, a seemingly vintage Forsberg enjoyed 17:38 of ice time, displaying his familiar puck-handling dexterity.
But the foot hurt afterwards, and more so next game out against Nashville.
On Monday, the usually stoic Forsberg — nickname Foppa — had to pause several times to fight back tears at a press conference where he announced the experiment was over.
Teammates were taken aback by the abrupt decision. On the flight back from Nashville, he’d given no indication what was on his mind during a long chat with captain Adam Foote.
But Forsberg, 37, had promised his fiancee that if he couldn’t adequately defend himself on the ice, he’d pull the plug on his comeback. And he’d regretfully concluded that he couldn’t. And the foot was throbbing. And the dream died.
“We can fly to the moon, we should be able to fix the foot,’’ Forsberg said, attempting humour. More touchingly, he said he felt “like a little kid that had candy stolen.’’
And he conceded: “I can’t do it anymore.’’
Accepting the truth of that, in his heart, puts Forsberg ahead of the game, unlike so many others.
2011-02-16 06:11:00 PM
Here today, gone tomorrow, back the day after that.
Or a year later, or four years later — or in the case of Martina Navratilova a decade later, 47 and an aging baby-boomer heroine with a first-round win at Wimbledon in 2004, oldest tennis player ever to take a professional singles match.
Breaking up with sports is the hardest thing to do for elite athletes. Whether Hamlet-like — Favre-like — indecisive about retirement or fleetingly firm in hanging ’em up, only to reverse themselves as time goes by, it is an often agonizing and discombobulating adjustment to civvy street.
They pine for the cheers, they ache for the existence left behind and they genuinely miss what they used to do so well. Few attempt comebacks for the money. What most yearn for is the person they once were.
Glory days, they will pass you by, as Bruce Springsteen sang. Retrieving them is usually a mug’s game.
Only a handful manage to seize again the shimmery éclat that was: Michael Jordan, the first time he had a re-think, picking up his career where he left off and leading the Chicago Bulls to three straight NBA championships; George Foreman, a serial comeback artist but especially in 1994, 45 years old when he knocked out Michael Moorer, 25, to become the oldest boxer in history to capture a heavyweight title; and Roger Clemens, revising retirement plans in a last hurrah with the Houston Astros, winning the 2004 Cy Young Award in the process. (Leaving aside, for the moment, that ignominious appearance before a U.S. House committee probing steroid use in baseball.)
At the other end of the spectrum, there was Stephane Richer — admittedly, not remotely in the same league as the aforementioned stars — who re-retired in 2009 after precisely one (1) practice with the Washington Capitals. Sometimes reality bites hard. And quick.
Lance Armstrong announced Wednesday that he was done with competitive cycling, wryly calling it “Retirement 2.0’’. In an interview with Associated Press, the 39-year-old teased: “Never say never’’ about perhaps changing his mind down the line, then added: “Just kidding.’’
Is he?
His comebacks have been legendary — first from testicular cancer and then, following seven straight Tour de France titles and a subsequent four-year withdrawal from competition, a return to the circuit in ’09, though never reclaiming the grandeur and hounded by accusations of using performance-enhancing drugs.
More ill-advised were the unretirements that damaged legacies: Muhammad Ali, who sadly demonstrated that being the “greatest of all time’’ doesn’t make you immune from the ravages of time, losing back-to-back decisions to Larry Holmes and a then-unknown Trevor Berbick.
Bjorn Borg, still using a clumsy old wooden racket, was handed his hat by one young player after another after a decade away from the courts. And Mark Spitz, the most gold medal-decorated swimmer in history until Michael Phelps came along, tanked when, at age 41, he tried and failed to qualify for the Olympics.
It’s particularly poignant when early retirement is imposed on athletes because of injury and they can’t accept that their tickets have been punched prematurely. Some try and try to resurrect halted careers, putting body and mind through exceedingly harsh travails.
Peter Forsberg was arguably the best two-way forward in the NHL until suddenly plagued by a befuddling foot ailment in 2003. The former league MVP, who spent most of his career with the Colorado Avalanche, leading them to two Stanley Cup titles, and two-time Olympic gold medallist repeatedly dipped that foot in and out of unofficial retirement in the years that followed. Multiple surgeries later, he drifted back to Sweden, practising on and off with the Modo junior team, never abandoning hope that he’d one day play again in the NHL.
That day came a week ago.
Convinced that he’d finally conquered the problem that caused his foot to feel like it was weirdly sliding around in his skate, and wearing a specially fitted brace on the extremity, Forsberg approached the Avs in January, suggesting a comeback. The struggling team eagerly said YES!
He began practising with the Avs on Jan. 22, agreed to a $1 million prorated contract and, after a visa issue was resolved, dressed for his first game back on Feb. 11, 3 ½ years after his last one, against Columbus. Though scoring no points, a seemingly vintage Forsberg enjoyed 17:38 of ice time, displaying his familiar puck-handling dexterity.
But the foot hurt afterwards, and more so next game out against Nashville.
On Monday, the usually stoic Forsberg — nickname Foppa — had to pause several times to fight back tears at a press conference where he announced the experiment was over.
Teammates were taken aback by the abrupt decision. On the flight back from Nashville, he’d given no indication what was on his mind during a long chat with captain Adam Foote.
But Forsberg, 37, had promised his fiancee that if he couldn’t adequately defend himself on the ice, he’d pull the plug on his comeback. And he’d regretfully concluded that he couldn’t. And the foot was throbbing. And the dream died.
“We can fly to the moon, we should be able to fix the foot,’’ Forsberg said, attempting humour. More touchingly, he said he felt “like a little kid that had candy stolen.’’
And he conceded: “I can’t do it anymore.’’
Accepting the truth of that, in his heart, puts Forsberg ahead of the game, unlike so many others.
證明你喜歡他／她的17條依據
十七
你經常看他/她的網誌,facebook,blog,無名...等等
十六
當你和他/她打電話打到很晚，他/她掛了電話，你仍然想念他/她，即使電話只掛了2分鐘
十五
你一遍又一遍讀他/她的短信/SMS
十四
你和他/她一起走路的時候，走得很慢很慢
十三
他/她在你周圍的時候，你敢到害羞
十一
當你想到他的時候，你的心跳一會跳得快，一會跳得慢
十
你聽到他/她的聲音的時候會笑
九
當你和他/她在一起的時候，你看不見周圍的所有人，你的眼中只有他/她
八
當你想到他/她的時候，你會聽抒情的慢歌
七
你想到的全都是他/她
六
你聞到他/她的氣味就很興奮
五
你意識到當你看著他/她的時候，你總是在笑
四
為了見到他/她，你會為他/她做任何事
三
當你讀這篇文章的時候，有個人一直在你的腦中浮現
二
你不停的想他/她，以至於你都沒有發現這裡沒有第十二條
一
你翻上去找第十二條，然後默默地笑自己....
(http://lovediary.thesharestory.com/view/4d5c9a22def47)
你經常看他/她的網誌,facebook,blog,無名...等等
十六
當你和他/她打電話打到很晚，他/她掛了電話，你仍然想念他/她，即使電話只掛了2分鐘
十五
你一遍又一遍讀他/她的短信/SMS
十四
你和他/她一起走路的時候，走得很慢很慢
十三
他/她在你周圍的時候，你敢到害羞
十一
當你想到他的時候，你的心跳一會跳得快，一會跳得慢
十
你聽到他/她的聲音的時候會笑
九
當你和他/她在一起的時候，你看不見周圍的所有人，你的眼中只有他/她
八
當你想到他/她的時候，你會聽抒情的慢歌
七
你想到的全都是他/她
六
你聞到他/她的氣味就很興奮
五
你意識到當你看著他/她的時候，你總是在笑
四
為了見到他/她，你會為他/她做任何事
三
當你讀這篇文章的時候，有個人一直在你的腦中浮現
二
你不停的想他/她，以至於你都沒有發現這裡沒有第十二條
一
你翻上去找第十二條，然後默默地笑自己....
(http://lovediary.thesharestory.com/view/4d5c9a22def47)
Wednesday, February 16, 2011
Righteous
Genesis 6:9 These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God
Saying that Noah was "righteous" and "blameless" does not mean that he never sinned. Rather, it means that Noah wholeheartedly loved and obeyed God. For a lifetime he walked step by step in faith as a living example to his generation. Like Noah, we live in a world filled with evil. Are we influencing others or being influenced by them?
Genesis 15:6 And he (Abram) believed the Lord, and he counted it to him as righteousness.
Although Abram had been demonstrating his faith through his actions, it was his belief in the Lord, not his actions, that made Abram right with God. We, too, can have a right relationship with God by trusting him. Our outward actions-church attendance, prayer, good deeds-will not by themselves make us right with God. A right relationship is based on faith--the heartfelt inner confidence that God is who he says he is and does what he says he will do. Right actions will follow naturally as by-products.
Genesis 18:14 Is anything too hardt for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son."
"Is anything too hard for the Lord?" The obvious answer is, "Of course not!" This question reveals much about God. Make it a habit to insert your specific needs into the question. Asking the question this way reminds you that God is personally involved in your life and nudges you to ask for his power to help you.
(From Life Application Study Bible Devotion)
Saying that Noah was "righteous" and "blameless" does not mean that he never sinned. Rather, it means that Noah wholeheartedly loved and obeyed God. For a lifetime he walked step by step in faith as a living example to his generation. Like Noah, we live in a world filled with evil. Are we influencing others or being influenced by them?
Genesis 15:6 And he (Abram) believed the Lord, and he counted it to him as righteousness.
Although Abram had been demonstrating his faith through his actions, it was his belief in the Lord, not his actions, that made Abram right with God. We, too, can have a right relationship with God by trusting him. Our outward actions-church attendance, prayer, good deeds-will not by themselves make us right with God. A right relationship is based on faith--the heartfelt inner confidence that God is who he says he is and does what he says he will do. Right actions will follow naturally as by-products.
Genesis 18:14 Is anything too hardt for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son."
"Is anything too hard for the Lord?" The obvious answer is, "Of course not!" This question reveals much about God. Make it a habit to insert your specific needs into the question. Asking the question this way reminds you that God is personally involved in your life and nudges you to ask for his power to help you.
(From Life Application Study Bible Devotion)
Tuesday, February 15, 2011
我們所需要的神蹟
我們所需要的神蹟
(11.02.02 靈修勵語)
最感動我的神蹟是這樣的：有一位年屆七十歲的姊妹，在主裡領受呼召，差往自己的鄉間建立教會，她忠於主命，就拿著一筆可觀的積蓄，老遠從美國飛返家鄉。到了家鄉，她被安排住在荒僻鄉間的一所簡陋小屋裡。剛坐下來，迎接她的竟然是百多隻蚊子，短短幾小時間，就被蚊子針個遍體鱗傷。終於她忍耐不住，起來收拾包袱，決定連夜趕回美國。就在她踏出門口的一剎那，聖靈在她中心動工，吩咐她留下來。
老婆婆是敬畏事奉神的忠僕，不敢不留，但面對這困苦，又不知如何面對。最後，她只好跪下來，求主憐憫。這一刻神蹟就出現了！聖靈在她心中大大的加力，她勇敢地站起來，就拿起拖鞋，開始打蚊，打了幾個小時，把這個地方所有蚊子清理了。自這第一天的經歷開始，她就在這鄉間倚靠著神的恩典，全力為主作工。
今天正在尋求與神相遇的人，或許聽到上述的見證，會覺得沒有甚麼大不了。因為我們還是喜歡看見那些轟天動地的大能見證，我們要求醫治、靈語、異象和奇特啟示。對於不能刺激官能，平平無奇的事件毫不動心。因為人性就是只喜愛隔岸觀火地去觀賞神蹟，卻不願意去親身承受那背負十字架的生命能力。
然而，這就是今日我們所需要的神蹟！當你願意經歷神，你就要付上代價。首先，神要成為你的神，在你心靈深處以祂的大愛和大能觸動你，叫你將生命完全奉獻給祂；其次，神要用十架的大能介入你的生命裡，要幫助你去面對那些你無力面對的困難，好叫你勝過自己的軟弱，為主的名忍受一切不能忍受的環境。
讓我們重新思想與神相遇的意義，今日，神以祂的大愛切切呼喚你，神要的是你，祂要你真心真意愛上這位與你復和的神。
(11.02.02 靈修勵語)
最感動我的神蹟是這樣的：有一位年屆七十歲的姊妹，在主裡領受呼召，差往自己的鄉間建立教會，她忠於主命，就拿著一筆可觀的積蓄，老遠從美國飛返家鄉。到了家鄉，她被安排住在荒僻鄉間的一所簡陋小屋裡。剛坐下來，迎接她的竟然是百多隻蚊子，短短幾小時間，就被蚊子針個遍體鱗傷。終於她忍耐不住，起來收拾包袱，決定連夜趕回美國。就在她踏出門口的一剎那，聖靈在她中心動工，吩咐她留下來。
老婆婆是敬畏事奉神的忠僕，不敢不留，但面對這困苦，又不知如何面對。最後，她只好跪下來，求主憐憫。這一刻神蹟就出現了！聖靈在她心中大大的加力，她勇敢地站起來，就拿起拖鞋，開始打蚊，打了幾個小時，把這個地方所有蚊子清理了。自這第一天的經歷開始，她就在這鄉間倚靠著神的恩典，全力為主作工。
今天正在尋求與神相遇的人，或許聽到上述的見證，會覺得沒有甚麼大不了。因為我們還是喜歡看見那些轟天動地的大能見證，我們要求醫治、靈語、異象和奇特啟示。對於不能刺激官能，平平無奇的事件毫不動心。因為人性就是只喜愛隔岸觀火地去觀賞神蹟，卻不願意去親身承受那背負十字架的生命能力。
然而，這就是今日我們所需要的神蹟！當你願意經歷神，你就要付上代價。首先，神要成為你的神，在你心靈深處以祂的大愛和大能觸動你，叫你將生命完全奉獻給祂；其次，神要用十架的大能介入你的生命裡，要幫助你去面對那些你無力面對的困難，好叫你勝過自己的軟弱，為主的名忍受一切不能忍受的環境。
讓我們重新思想與神相遇的意義，今日，神以祂的大愛切切呼喚你，神要的是你，祂要你真心真意愛上這位與你復和的神。
Monday, February 14, 2011
Valentine's gift
A young woman was taking an afternoon nap on Valentine's Day.
After she woke up, she told her husband, "I just had a dream that you gave me a diamond necklace for Valentine's Day. What do you think it means?"
"You'll know tonight," he said.
That evening, the man came home with a small package and gave it to his wife. Delighted, she ripped off the wrapping paper.
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Under the wrapping paper, she found a book called, "The Meaning of Dreams."
"Joke of the week - www.TBS.com"
After she woke up, she told her husband, "I just had a dream that you gave me a diamond necklace for Valentine's Day. What do you think it means?"
"You'll know tonight," he said.
That evening, the man came home with a small package and gave it to his wife. Delighted, she ripped off the wrapping paper.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
Under the wrapping paper, she found a book called, "The Meaning of Dreams."
"Joke of the week - www.TBS.com"
Sunday, February 13, 2011
Why are you angry, and why has your face fallen?
Gen 4:6-7
6 The Lord said to Cain, "Why are you angry, and why has your face fallen?7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it."
From Life Application Study Bible Devotion:
How do you react when someone suggests you have done something wrong? Do you move to correct the mistake or deny that you need to correct it? After Cain's gift was rejected, God have him the chance to right his wrong and try again. But Cain refused. The next time someone suggests you are wrong, take an honest look at yourself and choose God's way instead of Cain's.
6 The Lord said to Cain, "Why are you angry, and why has your face fallen?7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it."
From Life Application Study Bible Devotion:
How do you react when someone suggests you have done something wrong? Do you move to correct the mistake or deny that you need to correct it? After Cain's gift was rejected, God have him the chance to right his wrong and try again. But Cain refused. The next time someone suggests you are wrong, take an honest look at yourself and choose God's way instead of Cain's.
Monday, February 07, 2011
Panama Updates
Thank God for having me here in Panama.
Things are great and so far so good. I have been going out with the youth fellowship of IEC (Panama Chinese Church - Iglesia Evangelisa China de Panama) for the weekend and we have a good chat.
This coming week (Feb 7-11) will be 2011 Panama Youth Camp. Theme: My Future is not a Dream.
There are 116 kids there, 51 of them are first time campers. Please pray for their hearts.
Also please pray for the message by Rev. Michael Lau from York Region LBC of Toronto.
and here is a list of gatherings / workshops after the camp
Feb 12 Alliance Church Young Adult fellowship leadership training (by Rev. Lau)
Feb 14 Alliance Church Young Adult fellowship Valentines day EM (by North Toronto CAC)
Feb 15 Alliance Church Young Adult fellowship leadership training
Feb 16 Alliance Church prayer meeting (sharing about Youth and Young Adult ministry)
Feb 19 IEC Youth Fellowship
Feb 20 IEC Chinese Worship
And here are some pictures:
http://www.facebook.com/album.php?aid=276047&id=514761224&l=81e9b95bba
Thank you for your support.
kelvin
Things are great and so far so good. I have been going out with the youth fellowship of IEC (Panama Chinese Church - Iglesia Evangelisa China de Panama) for the weekend and we have a good chat.
This coming week (Feb 7-11) will be 2011 Panama Youth Camp. Theme: My Future is not a Dream.
There are 116 kids there, 51 of them are first time campers. Please pray for their hearts.
Also please pray for the message by Rev. Michael Lau from York Region LBC of Toronto.
and here is a list of gatherings / workshops after the camp
Feb 12 Alliance Church Young Adult fellowship leadership training (by Rev. Lau)
Feb 14 Alliance Church Young Adult fellowship Valentines day EM (by North Toronto CAC)
Feb 15 Alliance Church Young Adult fellowship leadership training
Feb 16 Alliance Church prayer meeting (sharing about Youth and Young Adult ministry)
Feb 19 IEC Youth Fellowship
Feb 20 IEC Chinese Worship
And here are some pictures:
http://www.facebook.com/album.php?aid=276047&id=514761224&l=81e9b95bba
Thank you for your support.
kelvin
Tuesday, January 25, 2011
合理與不合理
吳志森：菜園村事件的合理與不合理
2011年01月26日 蘋果
菜園村收地，衝突再起。特區政府開動宣傳機器，把村民抹黑成貪得無厭的惹事之徒。在雞蛋與高牆之間，主流傳媒又一次站在高牆的那一邊，以目前香港的傳媒生態，這樣的結果，我一點都不感到意外。
為了使既有的生活方式得到延續，幾十戶村民用賠償金集資買了農地，請專業人士規劃生態村，錢付了，地契有了，規劃也做好了，萬事俱備，獨欠入村的路權。過路費是新界買地的規矩，這也罷了，但路權原來是海鮮價，昨天是三十萬元，今天突然猛漲到五百萬元，又提出更苛刻的條件，要價都是不明來歷的中間人。有路權，新村馬上動工，搬村事成，就可騰出舊村讓高鐵工程順利展開。搬村就卡在路權的問題上，村民無法接受天價的苛索，只能死守舊家園，要求政府介入，讓事情得以解決。
官員的口徑是：這是私人糾紛，政府不會介入。有評論附和說，路權費應收多少，應參考市價作為標準，也可請仲裁機構評斷，收地風波，只有一個標準：是否合理，合理就應支持，不合理就要反對。
高鐵來了奪人私產這種放之四海而皆準的評論，表面看來無可辯駁，但最關鍵是：甚麼才算合理？村民幾十年來選擇了這種半農半工的生活方式，但一聲高鐵來了，就要毀人家園，奪人私產，這算合理嗎？如果可以的話，他們願意繼續保留菜園村，過着日出而作，日入而息，帝力於我何有哉的務農生活，但「帝力」卻偏偏找上門來，別無選擇，只能含着淚水，把經營幾十年的家園連根拔起，這算合理嗎？
好了，在警察推土機官員和建制力量等國家機器面前，村民脆弱得只像一群螻蟻，他們只有向現實低頭，同意搬村。但在發出復耕牌的問題上，當局諸多阻撓，直到去年九月才完成，覓地搬村也遇到重重障礙，最後終於買了土地，卻卡在路權的問題上。
合理與否看賠多少新界土地勢力複雜糾葛，政府袖手旁觀，區區幾十戶村民的力量，處理路權問題，只能任由宰割。要村民獨力應付這種無限度的苛索，算合理嗎？入村的路權是獨市生意，根本無市價可言，找仲裁機構評估，也非要雙方同意不可，這些提議你認為合理嗎？
主流媒體的評論，擺脫不了傳統的「中環價值」：發展新的就要拆毀舊的，合理與不合理只能看賠償多少，市區重建是這種思維，基礎建設也跳不出這個框框，「維持現有的生活方式」，就等於阻住地球轉。如果菜園村民真的貪錢，他們應該拿着賠償炒樓，何必費勁堅持過這種永遠不會發達的務農生活？
一位八十後青年烽煙，引述網上流傳，改編自納粹時期一位德國牧師的懊悔發人深省：「當日政府要領匯打橫行，我沒有注意她，因為我不是住公屋；當日政府要拆皇后碼頭，我沒有守護她，因為我不是保育人；當日政府要掃平菜園村，我沒有保衞她，因為我不是社運人；當日政府要強拍舊唐樓，我沒有理會她，因為我不是買該區；如今田生的人已經在我家門外，可是已經沒有人剩下來幫我了。」
-------------------------------------------------
菜園村事件見證了香港人(除了少數社運人士)對弱勢社群的冷漠無情！
2011年01月26日 蘋果
菜園村收地，衝突再起。特區政府開動宣傳機器，把村民抹黑成貪得無厭的惹事之徒。在雞蛋與高牆之間，主流傳媒又一次站在高牆的那一邊，以目前香港的傳媒生態，這樣的結果，我一點都不感到意外。
為了使既有的生活方式得到延續，幾十戶村民用賠償金集資買了農地，請專業人士規劃生態村，錢付了，地契有了，規劃也做好了，萬事俱備，獨欠入村的路權。過路費是新界買地的規矩，這也罷了，但路權原來是海鮮價，昨天是三十萬元，今天突然猛漲到五百萬元，又提出更苛刻的條件，要價都是不明來歷的中間人。有路權，新村馬上動工，搬村事成，就可騰出舊村讓高鐵工程順利展開。搬村就卡在路權的問題上，村民無法接受天價的苛索，只能死守舊家園，要求政府介入，讓事情得以解決。
官員的口徑是：這是私人糾紛，政府不會介入。有評論附和說，路權費應收多少，應參考市價作為標準，也可請仲裁機構評斷，收地風波，只有一個標準：是否合理，合理就應支持，不合理就要反對。
高鐵來了奪人私產這種放之四海而皆準的評論，表面看來無可辯駁，但最關鍵是：甚麼才算合理？村民幾十年來選擇了這種半農半工的生活方式，但一聲高鐵來了，就要毀人家園，奪人私產，這算合理嗎？如果可以的話，他們願意繼續保留菜園村，過着日出而作，日入而息，帝力於我何有哉的務農生活，但「帝力」卻偏偏找上門來，別無選擇，只能含着淚水，把經營幾十年的家園連根拔起，這算合理嗎？
好了，在警察推土機官員和建制力量等國家機器面前，村民脆弱得只像一群螻蟻，他們只有向現實低頭，同意搬村。但在發出復耕牌的問題上，當局諸多阻撓，直到去年九月才完成，覓地搬村也遇到重重障礙，最後終於買了土地，卻卡在路權的問題上。
合理與否看賠多少新界土地勢力複雜糾葛，政府袖手旁觀，區區幾十戶村民的力量，處理路權問題，只能任由宰割。要村民獨力應付這種無限度的苛索，算合理嗎？入村的路權是獨市生意，根本無市價可言，找仲裁機構評估，也非要雙方同意不可，這些提議你認為合理嗎？
主流媒體的評論，擺脫不了傳統的「中環價值」：發展新的就要拆毀舊的，合理與不合理只能看賠償多少，市區重建是這種思維，基礎建設也跳不出這個框框，「維持現有的生活方式」，就等於阻住地球轉。如果菜園村民真的貪錢，他們應該拿着賠償炒樓，何必費勁堅持過這種永遠不會發達的務農生活？
一位八十後青年烽煙，引述網上流傳，改編自納粹時期一位德國牧師的懊悔發人深省：「當日政府要領匯打橫行，我沒有注意她，因為我不是住公屋；當日政府要拆皇后碼頭，我沒有守護她，因為我不是保育人；當日政府要掃平菜園村，我沒有保衞她，因為我不是社運人；當日政府要強拍舊唐樓，我沒有理會她，因為我不是買該區；如今田生的人已經在我家門外，可是已經沒有人剩下來幫我了。」
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菜園村事件見證了香港人(除了少數社運人士)對弱勢社群的冷漠無情！
Tuesday, January 18, 2011
全心相信神愛我們
(靈修勵語11.1.19)
全心相信神愛我們
我們向神打開生命多少，就經歷神多少。
打開生命，是一項不容易行動，因為這表示了你願意放下你對生命的控制和擁有權，交由神去管理你自己。向神打開生命，彷彿就是失去了自己似的；然而神不是要剝奪我們所有的，把一切都霸佔在祂手中。神要豐豐富富祝福我們，由祂介入我們的生命開始，去叫我們有智慧、心力、勇氣進入人生。
對神有信心，也就是願意相信神是以純全、善良和可喜悅的心意去愛我們，而且祂是可靠的。於是，每一次我們信神是愛，也就是來到神面前，讓祂愛我們，在我們身上施恩憐憫。你向神打開那一部份的生命，生命的那一部份就因基督得到自由、能力和保守。而信心就是一度通向神的橋樑，我們憑信跨越了恐懼和憂慮，來到耶穌的面前與祂同行，享受祂的平安和喜悅。
當年紀大了少許，對人生會多了體驗，我們就明白人一生滿有擔子，甚至一種關係就是一項承擔、一份關懷和難以計較的付出。當我們愛自己的能力也是如斯薄弱，實在承受不了還要愛更多的親人朋友。面對自己的十字架我們可以支持嗎？面對人生逆境我們可以承受嗎？對自己認識深一點的人，自然發現生命實在脆弱，誰可受得起這一生擔子的挑戰？
然而，靠著向那位慈愛施恩的神打開生命，我們凡事都得勝有餘了。我自小學習唱「恩友歌」，其中幾句使我常引以為誡：「多少平安屢屢失去，多少痛苦白白受，皆因未將萬事，帶到主恩座前求。」一個開放生命給神的人，就經歷到神原來並非想奪去我們的東西，而是想賜福我們的生命。我們越多交托和放手讓神參與生命，也就越多經歷神自己；我越是常常到主面前，也越是發現生命的確很豐富。
願意經歷神的人是坦誠向神傾訴一切苦處，又肯相信神是愛我們的人。所以，每天靈修不是一項命令，而是一條通道向神打開生命，通向這能力之源。
願你憑信經歷神的愛。
全心相信神愛我們
我們向神打開生命多少，就經歷神多少。
打開生命，是一項不容易行動，因為這表示了你願意放下你對生命的控制和擁有權，交由神去管理你自己。向神打開生命，彷彿就是失去了自己似的；然而神不是要剝奪我們所有的，把一切都霸佔在祂手中。神要豐豐富富祝福我們，由祂介入我們的生命開始，去叫我們有智慧、心力、勇氣進入人生。
對神有信心，也就是願意相信神是以純全、善良和可喜悅的心意去愛我們，而且祂是可靠的。於是，每一次我們信神是愛，也就是來到神面前，讓祂愛我們，在我們身上施恩憐憫。你向神打開那一部份的生命，生命的那一部份就因基督得到自由、能力和保守。而信心就是一度通向神的橋樑，我們憑信跨越了恐懼和憂慮，來到耶穌的面前與祂同行，享受祂的平安和喜悅。
當年紀大了少許，對人生會多了體驗，我們就明白人一生滿有擔子，甚至一種關係就是一項承擔、一份關懷和難以計較的付出。當我們愛自己的能力也是如斯薄弱，實在承受不了還要愛更多的親人朋友。面對自己的十字架我們可以支持嗎？面對人生逆境我們可以承受嗎？對自己認識深一點的人，自然發現生命實在脆弱，誰可受得起這一生擔子的挑戰？
然而，靠著向那位慈愛施恩的神打開生命，我們凡事都得勝有餘了。我自小學習唱「恩友歌」，其中幾句使我常引以為誡：「多少平安屢屢失去，多少痛苦白白受，皆因未將萬事，帶到主恩座前求。」一個開放生命給神的人，就經歷到神原來並非想奪去我們的東西，而是想賜福我們的生命。我們越多交托和放手讓神參與生命，也就越多經歷神自己；我越是常常到主面前，也越是發現生命的確很豐富。
願意經歷神的人是坦誠向神傾訴一切苦處，又肯相信神是愛我們的人。所以，每天靈修不是一項命令，而是一條通道向神打開生命，通向這能力之源。
願你憑信經歷神的愛。
Tuesday, January 11, 2011
做神要你做的你
(靈修勵語11.1.11)
做神要你做的你，你就經歷到生命的平安、力量和滿足。
做自己真是一門極不容易的學問。我們不外乎一個軟弱的罪人，受罪污染到本性常常活在敗壞之中，又活在一個充滿罪惡的世上。做合神心意的我？對人來說是一個難題。
今天我們的恐懼、憂慮、憤怒和緊張是從那裡來的呢？可以說，就是因我還未懂得做我。我們豈不是承擔那超越我們能力的壓力，憂慮失去那本就不屬於我的物件，憤怒一個不按我要求好好待我的世界，緊張去活在一種我把握不住的生活裡嗎？
讓我們認真想一想，是否我做我時還未能流暢和得力。
今日我們感到生命乏力有兩個可能，其一是我們強求做超越本身能力的事，於是我們生命盛載不起這擔子。另一個原因是我們不去承接自身的能力，而這能力就是神原本早已賦與我們的。其實，只要返回內心去肯定做神創造了的你，當你面迎人生逆境時，你裡面就有能力面對困難了。
我們由那裡開始呢？由返回神的面前開始，當我們與神之間的關係貧瘠不堪，我的生命既無神的介入和參與，我就缺乏神所賜的能力去應付人生的千百種要求，也無法做神要你做的你，雖然是老生常談，但人若不常常活在主裡面，我們就不能做甚麼。
甘心做你自己，就是最好的你。
然後，我們經歷到美好的人神關係，我們在神裡面就能做好自己，神就出手在我們生命的本質上培育我們，豐豐富富的神極之樂意叫我們豐豐富富的活出我們的生命，因為我們是祂造的，我們生命的目標就是透過這個有限的生命，好好以神的恩典服事他人，完成使命之際，我們會感到心滿意足，生命好得無比！
願神陶造你生命！
做神要你做的你，你就經歷到生命的平安、力量和滿足。
做自己真是一門極不容易的學問。我們不外乎一個軟弱的罪人，受罪污染到本性常常活在敗壞之中，又活在一個充滿罪惡的世上。做合神心意的我？對人來說是一個難題。
今天我們的恐懼、憂慮、憤怒和緊張是從那裡來的呢？可以說，就是因我還未懂得做我。我們豈不是承擔那超越我們能力的壓力，憂慮失去那本就不屬於我的物件，憤怒一個不按我要求好好待我的世界，緊張去活在一種我把握不住的生活裡嗎？
讓我們認真想一想，是否我做我時還未能流暢和得力。
今日我們感到生命乏力有兩個可能，其一是我們強求做超越本身能力的事，於是我們生命盛載不起這擔子。另一個原因是我們不去承接自身的能力，而這能力就是神原本早已賦與我們的。其實，只要返回內心去肯定做神創造了的你，當你面迎人生逆境時，你裡面就有能力面對困難了。
我們由那裡開始呢？由返回神的面前開始，當我們與神之間的關係貧瘠不堪，我的生命既無神的介入和參與，我就缺乏神所賜的能力去應付人生的千百種要求，也無法做神要你做的你，雖然是老生常談，但人若不常常活在主裡面，我們就不能做甚麼。
甘心做你自己，就是最好的你。
然後，我們經歷到美好的人神關係，我們在神裡面就能做好自己，神就出手在我們生命的本質上培育我們，豐豐富富的神極之樂意叫我們豐豐富富的活出我們的生命，因為我們是祂造的，我們生命的目標就是透過這個有限的生命，好好以神的恩典服事他人，完成使命之際，我們會感到心滿意足，生命好得無比！
願神陶造你生命！
Saturday, January 08, 2011
張文光家書：華叔你是麥子
立法會議員張文光----給華叔天堂的信
華叔：
你離世的晚上，回憶如潮，思念如海。
徹夜難眠，只想給你寫信，但33年戰友，從來沒想過寫信給你，也沒有你的地址，只寫天堂，相信你會收到。
你收到香港人的思念，千言萬語，無盡哀思，懷念你錚錚的情操風骨，懷念你平民教育的理想，懷念你民主普選的壯志，懷念你平反六四的堅持，這一切生命的奮鬥和追求，已成為香港歷史，感動香港人心。
立法會前的皇后像廣場，教協會、支聯會和民主黨，為你豎立了紀念平台，黑底白字，莊嚴肅穆，寫上「華叔，我們永遠懷念你」，市民含淚獻上鮮花，寫下深深的懷念和尊敬。這些冒著寒冷、遠道而來的市民，更有白髮蒼蒼的長者，讚揚你一生的堅持，至死不渝的愛國。
有市民給你寫上：一生正氣，兩袖清風，形容你高尚的情操，我覺得非常貼切。無論教育還是政治，寫作還是抗爭，你都堅持人間的大是大非，一生正氣；無論生前和死後，校長還是議員，你都摒除任何的個人私利，兩袖清風。
情操以外，還有氣節。殖民地時期，你支持香港回歸中國；當選立法會，你拒絕向英女皇效忠；六四鎮壓後，你毅然辭去草委職務；臨時立法會，你寧願落車不做議員。但更重要的，是你領導支聯會21年，為平反六四奮鬥到底，為爭取民主貫徹始終。
去年，你患上末期癌症，但仍竭盡全力，維護民主黨的政改方案，受到同路人的攻擊，最傷感的是七一維園，你坐在輪椅，被人辱罵，我的心難過得要死。但見你不動如山，勇者不懼，仍存留著初相識時，橫眉冷對的硬骨頭，擇善固執的勇氣。你曾說過兩陣對決，將軍中箭仍不下馬，以免動搖軍心。如今，將軍已去，戰馬悲鳴，風中有淚，你是否仍然知道？
每年，六四的燭光集會，都有你的燭光和淚水。今年六四，當維園萬千燭光搖曳，當《祭好漢》歌聲高揚，你已經離開我們，但我仍然相信，你的英靈仍在其中，與我們共度維園的燭光，與港人走過六四的長夜。如今，六四燭光，清明獻花，新年揮春，民主大遊行，中聯辦抗議，都有著我們深深的懷念，懷念我們21年風雨同路的日子。
華叔，去年年底，你仍關心劉曉波獲諾貝爾獎，你多次打電話要我陪你到遮打花園，參加慶祝集會。雖然癌細胞已經入骨，你仍在病床忍著痛楚，看著劉曉波的獎狀，放在一張空櫈上，才安然睡去。華叔，彌留前夕，你仍然在我們耳畔叮嚀，要我們守護教協會、支聯會和民主黨，這一切刻骨銘心的囑咐，我們怎會忘記？
華叔，你離去的一刻，渴望聽到聖經，詩篇23篇說：我雖然行過死蔭的幽谷，也不怕遭害，因為祢與我同在。約翰福音12章說：我實實在在的告訴你們，一粒麥子不落在地裏死了，仍舊是一粒，若是死了，就結出很多子粒來。華叔，你就像那一粒麥子，在社會運動中啟蒙著很多後來人，十年樹木，薪火相傳。今天，上主垂憐，請你安息。
華叔，你說過：功成不必在我，成功我在其中。堅持到底便是勝利。但我們多麼希望，那堅持到底的、必然到來的、平反六四的日子，你與我們同在一起，同在天安門廣場，慶祝人民的勝利。華叔，雖然你已離去，但我們一定會繼續奮鬥，在平反六四的日子，一定會向你報告，告慰你在天之靈。
華叔，你說過：民主的道路是漫長崎嶇，艱難曲折。最初聽到這說話，以為是群眾運動的激勵。當民主派爭取普選的路，竟然超過四分一世紀；當真正的普選，即使2020年仍沒保證。當我們由青年變成中年，而華叔更離我們而去時，我們才深切感受到，這漫長崎嶇，艱難曲折的真正意義，是一生的奉獻和奮鬥。
華叔，你說過：要紀念辛亥革命的一百周年，傳揚林覺民與秋瑾的詩文。自你離去之後，我想起林覺民的《與妻訣別書》說：今日死無餘憾，國事成不成，自有同志者在。也想起秋瑾的《對酒》詩：一腔熱血勤珍重﹐灑去猶能化碧濤。
如今，遺志仍在，同志仍在，長路漫漫，熱血勤珍重，請華叔放心，一路走好。
張文光
2011年1月8日
華叔：
你離世的晚上，回憶如潮，思念如海。
徹夜難眠，只想給你寫信，但33年戰友，從來沒想過寫信給你，也沒有你的地址，只寫天堂，相信你會收到。
你收到香港人的思念，千言萬語，無盡哀思，懷念你錚錚的情操風骨，懷念你平民教育的理想，懷念你民主普選的壯志，懷念你平反六四的堅持，這一切生命的奮鬥和追求，已成為香港歷史，感動香港人心。
立法會前的皇后像廣場，教協會、支聯會和民主黨，為你豎立了紀念平台，黑底白字，莊嚴肅穆，寫上「華叔，我們永遠懷念你」，市民含淚獻上鮮花，寫下深深的懷念和尊敬。這些冒著寒冷、遠道而來的市民，更有白髮蒼蒼的長者，讚揚你一生的堅持，至死不渝的愛國。
有市民給你寫上：一生正氣，兩袖清風，形容你高尚的情操，我覺得非常貼切。無論教育還是政治，寫作還是抗爭，你都堅持人間的大是大非，一生正氣；無論生前和死後，校長還是議員，你都摒除任何的個人私利，兩袖清風。
情操以外，還有氣節。殖民地時期，你支持香港回歸中國；當選立法會，你拒絕向英女皇效忠；六四鎮壓後，你毅然辭去草委職務；臨時立法會，你寧願落車不做議員。但更重要的，是你領導支聯會21年，為平反六四奮鬥到底，為爭取民主貫徹始終。
去年，你患上末期癌症，但仍竭盡全力，維護民主黨的政改方案，受到同路人的攻擊，最傷感的是七一維園，你坐在輪椅，被人辱罵，我的心難過得要死。但見你不動如山，勇者不懼，仍存留著初相識時，橫眉冷對的硬骨頭，擇善固執的勇氣。你曾說過兩陣對決，將軍中箭仍不下馬，以免動搖軍心。如今，將軍已去，戰馬悲鳴，風中有淚，你是否仍然知道？
每年，六四的燭光集會，都有你的燭光和淚水。今年六四，當維園萬千燭光搖曳，當《祭好漢》歌聲高揚，你已經離開我們，但我仍然相信，你的英靈仍在其中，與我們共度維園的燭光，與港人走過六四的長夜。如今，六四燭光，清明獻花，新年揮春，民主大遊行，中聯辦抗議，都有著我們深深的懷念，懷念我們21年風雨同路的日子。
華叔，去年年底，你仍關心劉曉波獲諾貝爾獎，你多次打電話要我陪你到遮打花園，參加慶祝集會。雖然癌細胞已經入骨，你仍在病床忍著痛楚，看著劉曉波的獎狀，放在一張空櫈上，才安然睡去。華叔，彌留前夕，你仍然在我們耳畔叮嚀，要我們守護教協會、支聯會和民主黨，這一切刻骨銘心的囑咐，我們怎會忘記？
華叔，你離去的一刻，渴望聽到聖經，詩篇23篇說：我雖然行過死蔭的幽谷，也不怕遭害，因為祢與我同在。約翰福音12章說：我實實在在的告訴你們，一粒麥子不落在地裏死了，仍舊是一粒，若是死了，就結出很多子粒來。華叔，你就像那一粒麥子，在社會運動中啟蒙著很多後來人，十年樹木，薪火相傳。今天，上主垂憐，請你安息。
華叔，你說過：功成不必在我，成功我在其中。堅持到底便是勝利。但我們多麼希望，那堅持到底的、必然到來的、平反六四的日子，你與我們同在一起，同在天安門廣場，慶祝人民的勝利。華叔，雖然你已離去，但我們一定會繼續奮鬥，在平反六四的日子，一定會向你報告，告慰你在天之靈。
華叔，你說過：民主的道路是漫長崎嶇，艱難曲折。最初聽到這說話，以為是群眾運動的激勵。當民主派爭取普選的路，竟然超過四分一世紀；當真正的普選，即使2020年仍沒保證。當我們由青年變成中年，而華叔更離我們而去時，我們才深切感受到，這漫長崎嶇，艱難曲折的真正意義，是一生的奉獻和奮鬥。
華叔，你說過：要紀念辛亥革命的一百周年，傳揚林覺民與秋瑾的詩文。自你離去之後，我想起林覺民的《與妻訣別書》說：今日死無餘憾，國事成不成，自有同志者在。也想起秋瑾的《對酒》詩：一腔熱血勤珍重﹐灑去猶能化碧濤。
如今，遺志仍在，同志仍在，長路漫漫，熱血勤珍重，請華叔放心，一路走好。
張文光
2011年1月8日
Sunday, January 02, 2011
支聯會主席司徒華病逝 (明報)
支聯會主席司徒華病逝 (13:14)
http://inews.mingpao.com/htm/INews/20110102/gb71314p.htm
支聯會主席司徒華在沙田威爾斯醫院因肺癌病逝，終年79歲。
司徒華於1931年2月28日生於香港，祖籍廣東開平，1989年起擔任香港市民支援愛國民主運動聯合會（簡稱「支聯會」）創會主席，是民主黨創黨成員，曾任立法會議員達19年。
1952年於葛量洪師範學院畢業後執教鞭多年，1969年起擔任葛師校友會觀塘小學校長至1990年。
1973年擔任教育團體聯合秘書處主席，並領導「文憑教師薪酬事件」，為非學位教師爭取合理薪酬而舉行大罷課。
1974年參與成立香港教育專業人員協會（教協），起初擔任會長，至1992年轉任監事會主席。
1978年發起第2次「中文運動」，爭取中文成為主要教學語言。同年發生因金禧中學校董會貪污、教育署處理不當引發引發大規模社會事件的「金禧事件」，教協與該校師生緊密合作、爭取合理解決事件。
1985年循教育界功能界別晉身立法局。同年獲北京政府委任為《基本法》起草委員會委員。1989年5月北京民運期間成立支聯會並擔任主席至今，該會以「釋放民運人士、平反八九民運、追究屠城責任、結束一黨專政、建設民主中國」為工作綱領。他在「六四事件」後與民主黨創黨主席李柱銘不再參與草委工作，與中共中央決裂。
1990年組建港同盟，後與匯點合併為民主黨，一直擔任民主黨中央常務委員會委員和黨鞭直至2008年。
1991年起循地區直選晉身立法局，1995年連任並兼任市政局議員；1997至98年因杯葛臨時立法會而「落車」離任，1998、2000年再成功當選及連任立法會議員。
2004年9月宣布不再參選立法會，卸任做了19年的立法會議員。
2010年2月，確診患上第四期肺癌。
http://inews.mingpao.com/htm/INews/20110102/gb71314p.htm
支聯會主席司徒華在沙田威爾斯醫院因肺癌病逝，終年79歲。
司徒華於1931年2月28日生於香港，祖籍廣東開平，1989年起擔任香港市民支援愛國民主運動聯合會（簡稱「支聯會」）創會主席，是民主黨創黨成員，曾任立法會議員達19年。
1952年於葛量洪師範學院畢業後執教鞭多年，1969年起擔任葛師校友會觀塘小學校長至1990年。
1973年擔任教育團體聯合秘書處主席，並領導「文憑教師薪酬事件」，為非學位教師爭取合理薪酬而舉行大罷課。
1974年參與成立香港教育專業人員協會（教協），起初擔任會長，至1992年轉任監事會主席。
1978年發起第2次「中文運動」，爭取中文成為主要教學語言。同年發生因金禧中學校董會貪污、教育署處理不當引發引發大規模社會事件的「金禧事件」，教協與該校師生緊密合作、爭取合理解決事件。
1985年循教育界功能界別晉身立法局。同年獲北京政府委任為《基本法》起草委員會委員。1989年5月北京民運期間成立支聯會並擔任主席至今，該會以「釋放民運人士、平反八九民運、追究屠城責任、結束一黨專政、建設民主中國」為工作綱領。他在「六四事件」後與民主黨創黨主席李柱銘不再參與草委工作，與中共中央決裂。
1990年組建港同盟，後與匯點合併為民主黨，一直擔任民主黨中央常務委員會委員和黨鞭直至2008年。
1991年起循地區直選晉身立法局，1995年連任並兼任市政局議員；1997至98年因杯葛臨時立法會而「落車」離任，1998、2000年再成功當選及連任立法會議員。
2004年9月宣布不再參選立法會，卸任做了19年的立法會議員。
2010年2月，確診患上第四期肺癌。
Wednesday, December 29, 2010
CMC Day 3 Notes
CMC Day 3 Morning Message
現今的機會 — 今日中國教會及海外華人教會的宣教挑戰
王美鍾院長
反省：我們對現今的宣教有負擔感嗎？
創11：31，12：1-2
— 亞伯蘭的父親理應到迦南，卻停在哈蘭，並死在哈蘭。
— 反省：我們是否安於現狀，而忘掉我們應去的目的地？
中國，我們真的了解中國嗎？
— 建設先進，人才配出
— 經濟、軍事的突出
— 十年後的中國，民族掘起、國家興起，可是屬靈的光境又會是怎樣？
宣教的中國
— 中國製造的商品(made in China) 比比皆是，哪麽中國製造的宣教士呢？Missionaries made in China...!
— 我們可以怎樣去幫助中國的教會明白麥子的宣教呢？
— 福音進中國、福音在中國、福音出中國
— 廿一世紀的海外華人就好像廿一世紀的約瑟，不但成為身處國的祝福，亦能成為父家—中國—的祝福
— 蒙召的目的：成為祝福，成為本國、鄰國、中國、華人的祝福
現今的機會：委身的宣教行動
— 這呼召是一個永恒的呼召
CMC Day 3 Exposition
如何能夠承擔神的使命
出3：1-15
黃子嘉牧師
神給我們使命是要我們承擔神的事工、成就衪的工作。對我們基督徒來說，就是主耶穌給我們的大使命。
遇見神：是神找到摩西，遇見神的地就是聖地。遇見神是承擔神的使命的基礎。
1。認識神是又真又活的（7-8）
— 摩西對神懷疑：以色列民正在受苦。明明已經第四代，為什麼仍在別國受苦？
— 摩西不明白苦難是成熟基督徒必須要面對的（參羅馬書5：1﹣5）
— 我們是否覺得神是又真又活的？
— 要承擔神的使命，必須認識神的又真又活。無論遇見多少困難，也因神而剛強起來。
— 我們出去打仗是神帶我們去的。
2。認識神是聖潔公義的（2-5）
— 明白我們是不完全的，我們是須要神的幫助的
— 明白自己的不配、要求神的憐憫
— 人若自潔，脫離卑賤的事，成為貴重的器皿
3。認識神是恩典憐憫的（9-10）
— 神在苦難之中仍保守以色列人
— 祂看見的、聽見的、知道的，有甚麼難處，是可以向神說的。
4。認識神是自有永有的（13-15）
— ＂我就是＂
5。認識我們是微小的（11-13）
— 上帝的工作，不是靠我們，仍是我們靠衪的靈來成事。
6。認識使命崇高而勇於承擔（3：1，4：20）
CMC Day 3 Evening Message
陳世協牧師
「為什麼是我？」
約書亞記一：一至十八節
今天我們所缺乏的不是對宣教的意識或知識，而是對宣教的行動。
問：「為什麼是我？」
一至五節:
「為什麼是我？」還有其他人嗎！
「神的僕人死了。」(v1-2)兩次提到神的僕人死了。每一代的領袖、每一代神的工人都會死掉、都會過去的。每一代的約書亞都要起來承擔使命。
- (v5)神對約書亞說：「我怎樣帶領摩西，也會怎樣帶領你。」
- 時代的轉變，宣教的年代也改變了。現代的宣教中心經已轉移，宣教士也不再是紅毛綠眼的了。
- 中國人很懂計算，可是就是太會算了，左算右算，都是其他人去更好吧！可是，如果神真的跟我們算，請問又應怎樣算？
- 要成為神的工人，數學不可以太好。若我們太好數學，我們只會繼續坐在我們的安樂窩之內。
六至九節:
- 約書亞真的懼怕。真的，因為聖經不是一次，不是兩次，是三次的叫約書亞要剛強壯膽。
- 約書亞經歴了很多，包括探索迦南地，他亦知道神怎樣帶領摩西，可是他同時亦知道裡面很多難處。
- 可是神就是提醒約書亞衪怎樣帶領摩西。
- 神吩咐約書亞要
1。handle with care
2。謹守神的話語
3。遵行神的話語
- 謹守和遵行神的話語方法：神話語不可離口，晝夜思想，多多講論。多講論，就多思想。多思想，就自然能謹守和遵行神的話語。
- 神提醒約書亞，他是受神的吩咐。「神吩咐」= 有神的應許，帶有神的能力。
十至十八節
約書亞把上帝的話語化為行動。
其餘的兩個半支派，可以留下，不過要先兌現承諾，男丁先帶領其他人過河。必需要有合一的心。
Reflection:
My question was, "Why me? Why not others?"
Nope. Others gone already.
My question should be "Why not me?"
Do I want to respond to God? What will my answer be?
現今的機會 — 今日中國教會及海外華人教會的宣教挑戰
王美鍾院長
反省：我們對現今的宣教有負擔感嗎？
創11：31，12：1-2
— 亞伯蘭的父親理應到迦南，卻停在哈蘭，並死在哈蘭。
— 反省：我們是否安於現狀，而忘掉我們應去的目的地？
中國，我們真的了解中國嗎？
— 建設先進，人才配出
— 經濟、軍事的突出
— 十年後的中國，民族掘起、國家興起，可是屬靈的光境又會是怎樣？
宣教的中國
— 中國製造的商品(made in China) 比比皆是，哪麽中國製造的宣教士呢？Missionaries made in China...!
— 我們可以怎樣去幫助中國的教會明白麥子的宣教呢？
— 福音進中國、福音在中國、福音出中國
— 廿一世紀的海外華人就好像廿一世紀的約瑟，不但成為身處國的祝福，亦能成為父家—中國—的祝福
— 蒙召的目的：成為祝福，成為本國、鄰國、中國、華人的祝福
現今的機會：委身的宣教行動
— 這呼召是一個永恒的呼召
CMC Day 3 Exposition
如何能夠承擔神的使命
出3：1-15
黃子嘉牧師
神給我們使命是要我們承擔神的事工、成就衪的工作。對我們基督徒來說，就是主耶穌給我們的大使命。
遇見神：是神找到摩西，遇見神的地就是聖地。遇見神是承擔神的使命的基礎。
1。認識神是又真又活的（7-8）
— 摩西對神懷疑：以色列民正在受苦。明明已經第四代，為什麼仍在別國受苦？
— 摩西不明白苦難是成熟基督徒必須要面對的（參羅馬書5：1﹣5）
— 我們是否覺得神是又真又活的？
— 要承擔神的使命，必須認識神的又真又活。無論遇見多少困難，也因神而剛強起來。
— 我們出去打仗是神帶我們去的。
2。認識神是聖潔公義的（2-5）
— 明白我們是不完全的，我們是須要神的幫助的
— 明白自己的不配、要求神的憐憫
— 人若自潔，脫離卑賤的事，成為貴重的器皿
3。認識神是恩典憐憫的（9-10）
— 神在苦難之中仍保守以色列人
— 祂看見的、聽見的、知道的，有甚麼難處，是可以向神說的。
4。認識神是自有永有的（13-15）
— ＂我就是＂
5。認識我們是微小的（11-13）
— 上帝的工作，不是靠我們，仍是我們靠衪的靈來成事。
6。認識使命崇高而勇於承擔（3：1，4：20）
CMC Day 3 Evening Message
陳世協牧師
「為什麼是我？」
約書亞記一：一至十八節
今天我們所缺乏的不是對宣教的意識或知識，而是對宣教的行動。
問：「為什麼是我？」
一至五節:
「為什麼是我？」還有其他人嗎！
「神的僕人死了。」(v1-2)兩次提到神的僕人死了。每一代的領袖、每一代神的工人都會死掉、都會過去的。每一代的約書亞都要起來承擔使命。
- (v5)神對約書亞說：「我怎樣帶領摩西，也會怎樣帶領你。」
- 時代的轉變，宣教的年代也改變了。現代的宣教中心經已轉移，宣教士也不再是紅毛綠眼的了。
- 中國人很懂計算，可是就是太會算了，左算右算，都是其他人去更好吧！可是，如果神真的跟我們算，請問又應怎樣算？
- 要成為神的工人，數學不可以太好。若我們太好數學，我們只會繼續坐在我們的安樂窩之內。
六至九節:
- 約書亞真的懼怕。真的，因為聖經不是一次，不是兩次，是三次的叫約書亞要剛強壯膽。
- 約書亞經歴了很多，包括探索迦南地，他亦知道神怎樣帶領摩西，可是他同時亦知道裡面很多難處。
- 可是神就是提醒約書亞衪怎樣帶領摩西。
- 神吩咐約書亞要
1。handle with care
2。謹守神的話語
3。遵行神的話語
- 謹守和遵行神的話語方法：神話語不可離口，晝夜思想，多多講論。多講論，就多思想。多思想，就自然能謹守和遵行神的話語。
- 神提醒約書亞，他是受神的吩咐。「神吩咐」= 有神的應許，帶有神的能力。
十至十八節
約書亞把上帝的話語化為行動。
其餘的兩個半支派，可以留下，不過要先兌現承諾，男丁先帶領其他人過河。必需要有合一的心。
Reflection:
My question was, "Why me? Why not others?"
Nope. Others gone already.
My question should be "Why not me?"
Do I want to respond to God? What will my answer be?
Tuesday, December 28, 2010
CMC Day 2 Notes
CMC Day 2 Morning Message
跨洋之前先跨街 - 胸懷世界,始於腳前
Cross the street before cross the ocean - A "Glocal" (Global & Local) Perspective
Dr. George Verwer
Matthew 9:35-37, Acts 12-13, Isa 6:1-8, 1 John 2
- Not only listen to the Bible but put into action
- Being a missionary can be a career...!
- Am I able to tell God: "God, here am I, send me !!"
- the biggest question: "Am I available (to God)?"
CMC Day 2 Exposition
我不甘心無份救恩
約書亞記2：1-24，
陳世協牧師
經文焦點在放喇合的身上
- 兩個對話：
1。耶利哥王的人和拉合的對話
2。約書亞的人(探子)和拉合的對話
- 喇合的身份：妓女
- 喇合不願意救恩没有她的份兒
- 她知道神的作為，郤説是「你們的神」，她雖不敢認，可是郤已經在步向信神的道路上。
有人聽聞福音
- 我們是跘腳石，還是在帶人信主？
- 最大的跘腳石：1。教會中的衝突。2。教會缺乏自律性、自省性。 3。教會跟世界一樣。
- 世人覺得我們教會是愛嗎？
- 我們基督徒與世界有一個正確的溝通的方法嗎？
有人珍惜救恩
- 願意付出來爭取得到救恩的權利
- 上帝有祂的預備，若人願意，神救恩的門便會人而開，好像探子到喇合的家一樣
- 我們認同神工作、神預備的大能嗎？
﹣ 喇合的相信是因為相信、並有相關的行動。（來11：31， 雅各2：25）
單純的信心讓我們認識上帝，並全家得救。
外邦人因為神的作為而產生信心，反觀已信主的郤未能有這個信心。
相信神是永遠不會太遲。。。所以我們也不可小看自己的身份，探子是上帝福音的見證人，連他們自己也不知道。所以我們必須要作隨時的預備(we have to be anytime ready).
Reflective question: "I could have done more, but we didn't"
CMC Day 2 Evening Message
James Taylor 戴繼忠牧師
從中國基督教史看宣教
約書亞記4：19-24
我們必須從宣教士的經驗中反省。。。
石頭的意思：
1. 要使地上萬民都知道，耶和華的手大有能力.
2. 要使你們永遠敬畏耶和華你們的神。』」
內地會宣教六原則
(reflection: 相比戴德生六個月的交通、為什麼我們現在連幾個小時也不願意？)
一。爲百萬靈魂的負擔、心裡焦急
— 海外的中國人、中國教會必須對屬靈的需要與托付放到主的面前
— 每個月一百萬個靈魂奔向一個沒有基督的永恆
》廿一世紀五大未得之民：unreached or underreached 回教徒、佛教徒、印度教、華人、西方人
二。入進隨俗、向誰像誰
— 我們願意入鄉隨俗、學習他們的文化嗎？語言、風俗
— 真正的跨文化
三。信心禱告、神的供應
— 禱告：先學習在本土傳福音
— 禱告：學習默默等候神的供應《耶和華以勒、以便以設耳(以便以謝)》
— 戴德生曾說:「我們需要的並非偉大的信心，而是信靠一位偉大的神。…按照神的方式作神的工作，斷然不會缺乏神的供應。」
— 約書亞:四十年前，神使紅海水乾了，今天衪使約旦河水乾了
四。合一多元、同心合一
— 合一不可忽略多元，多元亦不能破壞合一
— 不擔心宣教士(宣教事工)沒有錢，是害怕有錢但沒有宣教士(宣教事工)
— 宣教中的合而為一：跨文化、超宗派
五。全體動員、各盡其職
— 不可只靠教會牧師領袖，是全教會總動員
— 平信徒也十分重要，使用職埸活出信仰 Your profession as profession (of faith)
》宣教的水果？ 不是passion fruit，而是，mango = man + go
六。建立本土的教會、蒙恩施恩
Prayer: 願感動戴德生的靈加倍的感動我們
跨洋之前先跨街 - 胸懷世界,始於腳前
Cross the street before cross the ocean - A "Glocal" (Global & Local) Perspective
Dr. George Verwer
Matthew 9:35-37, Acts 12-13, Isa 6:1-8, 1 John 2
- Not only listen to the Bible but put into action
- Being a missionary can be a career...!
- Am I able to tell God: "God, here am I, send me !!"
- the biggest question: "Am I available (to God)?"
CMC Day 2 Exposition
我不甘心無份救恩
約書亞記2：1-24，
陳世協牧師
經文焦點在放喇合的身上
- 兩個對話：
1。耶利哥王的人和拉合的對話
2。約書亞的人(探子)和拉合的對話
- 喇合的身份：妓女
- 喇合不願意救恩没有她的份兒
- 她知道神的作為，郤説是「你們的神」，她雖不敢認，可是郤已經在步向信神的道路上。
有人聽聞福音
- 我們是跘腳石，還是在帶人信主？
- 最大的跘腳石：1。教會中的衝突。2。教會缺乏自律性、自省性。 3。教會跟世界一樣。
- 世人覺得我們教會是愛嗎？
- 我們基督徒與世界有一個正確的溝通的方法嗎？
有人珍惜救恩
- 願意付出來爭取得到救恩的權利
- 上帝有祂的預備，若人願意，神救恩的門便會人而開，好像探子到喇合的家一樣
- 我們認同神工作、神預備的大能嗎？
﹣ 喇合的相信是因為相信、並有相關的行動。（來11：31， 雅各2：25）
單純的信心讓我們認識上帝，並全家得救。
外邦人因為神的作為而產生信心，反觀已信主的郤未能有這個信心。
相信神是永遠不會太遲。。。所以我們也不可小看自己的身份，探子是上帝福音的見證人，連他們自己也不知道。所以我們必須要作隨時的預備(we have to be anytime ready).
Reflective question: "I could have done more, but we didn't"
CMC Day 2 Evening Message
James Taylor 戴繼忠牧師
從中國基督教史看宣教
約書亞記4：19-24
我們必須從宣教士的經驗中反省。。。
石頭的意思：
1. 要使地上萬民都知道，耶和華的手大有能力.
2. 要使你們永遠敬畏耶和華你們的神。』」
內地會宣教六原則
(reflection: 相比戴德生六個月的交通、為什麼我們現在連幾個小時也不願意？)
一。爲百萬靈魂的負擔、心裡焦急
— 海外的中國人、中國教會必須對屬靈的需要與托付放到主的面前
— 每個月一百萬個靈魂奔向一個沒有基督的永恆
》廿一世紀五大未得之民：unreached or underreached 回教徒、佛教徒、印度教、華人、西方人
二。入進隨俗、向誰像誰
— 我們願意入鄉隨俗、學習他們的文化嗎？語言、風俗
— 真正的跨文化
三。信心禱告、神的供應
— 禱告：先學習在本土傳福音
— 禱告：學習默默等候神的供應《耶和華以勒、以便以設耳(以便以謝)》
— 戴德生曾說:「我們需要的並非偉大的信心，而是信靠一位偉大的神。…按照神的方式作神的工作，斷然不會缺乏神的供應。」
— 約書亞:四十年前，神使紅海水乾了，今天衪使約旦河水乾了
四。合一多元、同心合一
— 合一不可忽略多元，多元亦不能破壞合一
— 不擔心宣教士(宣教事工)沒有錢，是害怕有錢但沒有宣教士(宣教事工)
— 宣教中的合而為一：跨文化、超宗派
五。全體動員、各盡其職
— 不可只靠教會牧師領袖，是全教會總動員
— 平信徒也十分重要，使用職埸活出信仰 Your profession as profession (of faith)
》宣教的水果？ 不是passion fruit，而是，mango = man + go
六。建立本土的教會、蒙恩施恩
Prayer: 願感動戴德生的靈加倍的感動我們
先有尊嚴，才有威風，請不要顚倒是非，黑白不分
若政府只懂耍威風 人民如何活得尊嚴
【明報專訊】2010年走到尾聲，在經濟層面，內地與香港進一步融合，中國經濟規模正式超過日本，成為全球第二大經濟體，上海成功主辦歷來參觀人數最多的世博會，廣州亞運中國奪得歷來最多的199面金牌；科技方面，「嫦娥二號」探月衛星傳回照片質素之高，使中國成為繼美國後第2個達到米級分辨率高精度成像的國家，高鐵技術冠絕全球，許多國家（連美國在內）爭相輸入。其他成就當然還可以大書特書，國家繁榮昌盛，綜合國力陡增，港人作為中國人的一分子，理應有更多人歸心；然而，證諸近期多個調查結果卻背道而馳，離心港人反而大幅增加。
不滿處理劉曉波趙連海事件
港人對中央不滿對國家疏離
中國愈強大，港人對國家的疏離感卻愈濃烈，對國家有殷殷期盼的人，會感到氣餒和沮喪。內地當局對於港人的感受，可能不當什麼一回事，但是如果相信人類有良知，則港人所見、所思、所感，若內地同胞掌握同樣資訊和可以自由表達，我們相信，他們與港人對國事的反應，不會相差太遠。
昨日，港大民意研究計劃發表一項調查結果，顯示市民對中央政府的信任程度，大幅下降5個百分點至37％，不信任率則上升10百分點至32％，是2003年以來新高。2003年是港府推動《基本法》23條立法，港人與中央最對立、對中央最不信任的時候。
本月21日，港大民意研究計劃發表的另一項調查結果，發現港人自稱為「中國人」的比率只有21%，較半年前下跌7個百分點，而自稱為香港人的比率則上升11個百分點至36%。至於對「中國人」身分的認同感則下跌0.53分至7.1分，是1999年以來新低。
另外，前日，小童群益會發表對45所中學逾2.1萬名學生的調查結果，關於中學生心目中的十大新聞，有3宗屬於維權事件，其中劉曉波獲頒諾貝爾和平獎排首位，因為調查汶川地震豆腐渣工程被囚5年的譚作人排第5位，毒奶粉受害人變被告繫獄的趙連海排第7位。中國那麼大，年內值得紀錄的事有那麼多，而香港中學生眼於這3宗維權事件，顯示年輕一代港人對自由、人權、法治、公義的堅持，也反映本港與內地價值觀的差距。
上述3項調查，都在趙連海被投獄、阻撓劉曉波或其他人士出席諾貝爾和平獎頒獎禮之後進行，港人知道不可能使內地變得自由、尊重人權、崇尚法治和彰顯公義，只能藉不信任中央、不認同自己是中國人來表達不滿。這是十分無奈的表態。港人在有尊嚴情下還能夠表達感受，內地同胞連這樣的表達自由也沒有，如何談得上活得有尊嚴。
今年3月，總理溫家寶在兩會期間發表的《工作報告》，首次寫入「尊嚴」二字，提出要讓人民生活得更幸福、更有尊嚴。剛過去的周日，溫家寶在電台節目與聽對話，就他的「尊嚴論」界定4種情，居首的是要保障每個人享有憲法和法律所給予的自由和權利；其次是無論職業不同、財產不同、民族不同，每個人都完全平等，特別是在法律面前完全平等；第三要使弱勢群體有尊嚴地生活；第四是要尊重犯錯誤和犯罪的人的人格，使他們獲得新生。我們認為，若第一和第二條做到了，則綱舉目張，整體社會的公平、公正，公義就得到彰顯，人民基本上都可以有尊嚴地生活。
不過，即使溫家寶一而再提出「尊嚴論」，證諸現實，人民的遭遇卻非如此。就說趙連海，他由毒奶粉受害人，被控以無厘頭的尋釁滋事罪名，入獄兩年半，然後趙連海「被撤回上訴」，「被保外就醫」。其間專政機器恩威並施，整個案件宛如大網垂天，趙連海和其家人的尊嚴哪裏去了。我們相信趙連海「被保外就醫」，已經離開看守所，但是人在哪裏？當局的安排和處理，有如使趙連海在監外執行刑期而已，更糟糕的是，並無罪名在身的趙連海家人，也與趙連海一起跟外界隔離，變相陪趙連海在監外「服刑」。天下間最荒謬的事，恐怕莫過於此。
至於劉曉波，在遼寧錦州監獄服刑，自不待言，他的太太劉霞呢？自從諾貝爾委員會宣布劉曉波獲獎不久，劉霞就不能再與外界聯絡，她人在何方？人身安全如何？外界一無所知。就算頒獎禮過去快3個星期，劉霞仍未露面。劉曉波以「煽動顛覆國家政權」罪名身陷囹圄，劉霞犯了什麼罪？她的法律權利何在？當局憑什麼把她隔離「軟禁」？在劉霞身上見到的無法無天、胡作非為，據溫家寶的尊嚴準則，劉霞的尊嚴被剝奪了，但是當局耍了威風就會得到人民尊重？相信答案恰恰相反。
要人民活得尊嚴推政改
溫總一再呼籲未獲迴響
今年以來，溫家寶多次高調提出政治體制改革，更有「風雨不改，至死方休」之語，不過，無論溫家寶講得多麼聲情並茂，960萬平方公里神州大地未見迴響，堂堂共和國總理的說話，還算不算數？溫總的高調政改與領導層其他人的靜默，到底說明或反映什麼問題，值得關注。
以往，對西方的人權壓力，內地當局以「生存權是最大的人權」回應，隨經濟勃興，近年較少引用這個提法了。這是進步。溫家寶要使人民活得有尊嚴，則是更進一步提升。中國經濟急速崛起，政治體制未相應調整，而官員貪污腐敗成風，使得經濟發展面臨瓶頸，社會矛盾極其尖銳，政治體制改革可說刻不容緩。以目前中國的物質條件、中共完全掌控大局情況下，中國正在處於100多年來進行政治改革、推動民主進程的最有利時機，只要中共願意主導改革，我們相信，中國可以走上真正繁榮、自由、民主、法治的大國之路。
【明報專訊】2010年走到尾聲，在經濟層面，內地與香港進一步融合，中國經濟規模正式超過日本，成為全球第二大經濟體，上海成功主辦歷來參觀人數最多的世博會，廣州亞運中國奪得歷來最多的199面金牌；科技方面，「嫦娥二號」探月衛星傳回照片質素之高，使中國成為繼美國後第2個達到米級分辨率高精度成像的國家，高鐵技術冠絕全球，許多國家（連美國在內）爭相輸入。其他成就當然還可以大書特書，國家繁榮昌盛，綜合國力陡增，港人作為中國人的一分子，理應有更多人歸心；然而，證諸近期多個調查結果卻背道而馳，離心港人反而大幅增加。
不滿處理劉曉波趙連海事件
港人對中央不滿對國家疏離
中國愈強大，港人對國家的疏離感卻愈濃烈，對國家有殷殷期盼的人，會感到氣餒和沮喪。內地當局對於港人的感受，可能不當什麼一回事，但是如果相信人類有良知，則港人所見、所思、所感，若內地同胞掌握同樣資訊和可以自由表達，我們相信，他們與港人對國事的反應，不會相差太遠。
昨日，港大民意研究計劃發表一項調查結果，顯示市民對中央政府的信任程度，大幅下降5個百分點至37％，不信任率則上升10百分點至32％，是2003年以來新高。2003年是港府推動《基本法》23條立法，港人與中央最對立、對中央最不信任的時候。
本月21日，港大民意研究計劃發表的另一項調查結果，發現港人自稱為「中國人」的比率只有21%，較半年前下跌7個百分點，而自稱為香港人的比率則上升11個百分點至36%。至於對「中國人」身分的認同感則下跌0.53分至7.1分，是1999年以來新低。
另外，前日，小童群益會發表對45所中學逾2.1萬名學生的調查結果，關於中學生心目中的十大新聞，有3宗屬於維權事件，其中劉曉波獲頒諾貝爾和平獎排首位，因為調查汶川地震豆腐渣工程被囚5年的譚作人排第5位，毒奶粉受害人變被告繫獄的趙連海排第7位。中國那麼大，年內值得紀錄的事有那麼多，而香港中學生眼於這3宗維權事件，顯示年輕一代港人對自由、人權、法治、公義的堅持，也反映本港與內地價值觀的差距。
上述3項調查，都在趙連海被投獄、阻撓劉曉波或其他人士出席諾貝爾和平獎頒獎禮之後進行，港人知道不可能使內地變得自由、尊重人權、崇尚法治和彰顯公義，只能藉不信任中央、不認同自己是中國人來表達不滿。這是十分無奈的表態。港人在有尊嚴情下還能夠表達感受，內地同胞連這樣的表達自由也沒有，如何談得上活得有尊嚴。
今年3月，總理溫家寶在兩會期間發表的《工作報告》，首次寫入「尊嚴」二字，提出要讓人民生活得更幸福、更有尊嚴。剛過去的周日，溫家寶在電台節目與聽對話，就他的「尊嚴論」界定4種情，居首的是要保障每個人享有憲法和法律所給予的自由和權利；其次是無論職業不同、財產不同、民族不同，每個人都完全平等，特別是在法律面前完全平等；第三要使弱勢群體有尊嚴地生活；第四是要尊重犯錯誤和犯罪的人的人格，使他們獲得新生。我們認為，若第一和第二條做到了，則綱舉目張，整體社會的公平、公正，公義就得到彰顯，人民基本上都可以有尊嚴地生活。
不過，即使溫家寶一而再提出「尊嚴論」，證諸現實，人民的遭遇卻非如此。就說趙連海，他由毒奶粉受害人，被控以無厘頭的尋釁滋事罪名，入獄兩年半，然後趙連海「被撤回上訴」，「被保外就醫」。其間專政機器恩威並施，整個案件宛如大網垂天，趙連海和其家人的尊嚴哪裏去了。我們相信趙連海「被保外就醫」，已經離開看守所，但是人在哪裏？當局的安排和處理，有如使趙連海在監外執行刑期而已，更糟糕的是，並無罪名在身的趙連海家人，也與趙連海一起跟外界隔離，變相陪趙連海在監外「服刑」。天下間最荒謬的事，恐怕莫過於此。
至於劉曉波，在遼寧錦州監獄服刑，自不待言，他的太太劉霞呢？自從諾貝爾委員會宣布劉曉波獲獎不久，劉霞就不能再與外界聯絡，她人在何方？人身安全如何？外界一無所知。就算頒獎禮過去快3個星期，劉霞仍未露面。劉曉波以「煽動顛覆國家政權」罪名身陷囹圄，劉霞犯了什麼罪？她的法律權利何在？當局憑什麼把她隔離「軟禁」？在劉霞身上見到的無法無天、胡作非為，據溫家寶的尊嚴準則，劉霞的尊嚴被剝奪了，但是當局耍了威風就會得到人民尊重？相信答案恰恰相反。
要人民活得尊嚴推政改
溫總一再呼籲未獲迴響
今年以來，溫家寶多次高調提出政治體制改革，更有「風雨不改，至死方休」之語，不過，無論溫家寶講得多麼聲情並茂，960萬平方公里神州大地未見迴響，堂堂共和國總理的說話，還算不算數？溫總的高調政改與領導層其他人的靜默，到底說明或反映什麼問題，值得關注。
以往，對西方的人權壓力，內地當局以「生存權是最大的人權」回應，隨經濟勃興，近年較少引用這個提法了。這是進步。溫家寶要使人民活得有尊嚴，則是更進一步提升。中國經濟急速崛起，政治體制未相應調整，而官員貪污腐敗成風，使得經濟發展面臨瓶頸，社會矛盾極其尖銳，政治體制改革可說刻不容緩。以目前中國的物質條件、中共完全掌控大局情況下，中國正在處於100多年來進行政治改革、推動民主進程的最有利時機，只要中共願意主導改革，我們相信，中國可以走上真正繁榮、自由、民主、法治的大國之路。
Monday, December 27, 2010
CMC Day 1 Notes
CMC Day 1 Morning
黄子嘉牧師
從聖經看宣教
1. (from introduction of speaker) The elder of the church who hire 黄子嘉牧師 told us when hiring, the church said to Rev. Wong:"我們是一個國度的教會，若是為了國度的緣故，你要出去多少次，都未有所謂。＂ The elder testified: "要從神的國度看，不要小氣。"
2. Kingdom of heaven (in Matthew) = Kingdom of God (else in the Bible)
3. To truely understand Kingdom of God, have to live in the kingdom of God, summit to God, 順服於神的管治之下。
4. 要明白神的國，要明白主耶穌到世上的意義：傳神的國的福音，要人悔改。
5. 約翰福音中＂見＂跟＂到＂是一樣的。(3:36, 8:51-52)
6. 我們傳福音 = 我們把神的國度帶到我們生活之中，帶到我們的社會之中。
CMC Day 1 Exposition
陳世欽牧師
列下7：1-20
豈可閉口不言？
從閉口不言到傳神的話語
1. 認清一切全是恩典 （5-7）
-感恩的心、催迫我們不能不說
-謙卑的心
-屬靈的驕傲是屬靈的盲點
2. 深感他人迫切需要 （8-9）
-明白他人身處的境況
-明白自己的保留是不對的
-明白自己的責任是要報好消息
3.跨越自己、承擔挑戰 （3-5,10-11）
-累、還是要去
-機會轉眼即逝
CMC Day 1 Evening
Raymond Lee
Esther 4:12-17
What is your role God have in you for the world?
Say Esther, it may be a bad time as a woman, bad time as a Jew, even a bad time as a queen. But that is not an excuse for us to ignore the role God has given to us.
There is always a reason behind His plan, no matter how bad the situation it is, if it's your role, it's your role.
CMC Workshop Day 1
網路宣教
- 你們要去使＂網民＂作我的門徒
- ＂沉迷上網＂ 現在已經沒有一個確實的定義或標準
- John Edmiston : Ten Ways the Internet Is Changing Evangelism and Missions
資訊、理性、尋索、統合、動員等等
- Because of the web search, no one can claim they are the lone expert
- Parents / adults have to make sure what they say, what they teach
- using website to bring people back to Christ
- Why no visit to Christian website? they focus on experience, interest, caring... Does the website has characterizes? professionalism, reformation, usage, enjoy the process of usage not the process of building
- for Christian? Or including non-Christians too?
黄子嘉牧師
從聖經看宣教
1. (from introduction of speaker) The elder of the church who hire 黄子嘉牧師 told us when hiring, the church said to Rev. Wong:"我們是一個國度的教會，若是為了國度的緣故，你要出去多少次，都未有所謂。＂ The elder testified: "要從神的國度看，不要小氣。"
2. Kingdom of heaven (in Matthew) = Kingdom of God (else in the Bible)
3. To truely understand Kingdom of God, have to live in the kingdom of God, summit to God, 順服於神的管治之下。
4. 要明白神的國，要明白主耶穌到世上的意義：傳神的國的福音，要人悔改。
5. 約翰福音中＂見＂跟＂到＂是一樣的。(3:36, 8:51-52)
6. 我們傳福音 = 我們把神的國度帶到我們生活之中，帶到我們的社會之中。
CMC Day 1 Exposition
陳世欽牧師
列下7：1-20
豈可閉口不言？
從閉口不言到傳神的話語
1. 認清一切全是恩典 （5-7）
-感恩的心、催迫我們不能不說
-謙卑的心
-屬靈的驕傲是屬靈的盲點
2. 深感他人迫切需要 （8-9）
-明白他人身處的境況
-明白自己的保留是不對的
-明白自己的責任是要報好消息
3.跨越自己、承擔挑戰 （3-5,10-11）
-累、還是要去
-機會轉眼即逝
CMC Day 1 Evening
Raymond Lee
Esther 4:12-17
What is your role God have in you for the world?
Say Esther, it may be a bad time as a woman, bad time as a Jew, even a bad time as a queen. But that is not an excuse for us to ignore the role God has given to us.
There is always a reason behind His plan, no matter how bad the situation it is, if it's your role, it's your role.
CMC Workshop Day 1
網路宣教
- 你們要去使＂網民＂作我的門徒
- ＂沉迷上網＂ 現在已經沒有一個確實的定義或標準
- John Edmiston : Ten Ways the Internet Is Changing Evangelism and Missions
資訊、理性、尋索、統合、動員等等
- Because of the web search, no one can claim they are the lone expert
- Parents / adults have to make sure what they say, what they teach
- using website to bring people back to Christ
- Why no visit to Christian website? they focus on experience, interest, caring... Does the website has characterizes? professionalism, reformation, usage, enjoy the process of usage not the process of building
- for Christian? Or including non-Christians too?
Tuesday, December 21, 2010
真心相遇
真心相遇
(10.12.22 靈修勵語)
你想親近神嗎？
人若希望與神親近，就要真心。不過，人類千方百計，就是害怕交出那最寶貴的東西──真心。
然而人生在世，若缺乏認真的心，他就無法做人。若作丈夫的不認真，就無法好好做一個丈夫，因為他娶妻只求結婚，卻不要付出自己作他妻子的丈夫。同一理由，若人無心去付出，他無法好好做一個父親，做一個職員，也無法生命更新，無法避開罪污，無法遵守紀律，甚至最基本的事：睡眠、吃喝、起床、洗澡等日常生活也無法去行。 當一個人不要真誠去承擔自己，他也就無法做一個人。
同一道理，人無法好好做一個信徒，因為他信耶穌只為了一張天堂入境證，卻不要付出自己去做一個屬於神的人。生命就是如此真實，在我們裡面就有一個極其貴重的「我」。我可能很無奈地讓任何事發生在我身上，也可能被逼去做任何事。但是，這個「我」仍然是無可控制，只要不發自「我」，就不是我。
進深一層，人甚至可以奉獻自己做傳道人，但他的心可以不歸給神用；可以讀十個神學學位，但與神毫無關係；可以每天用上十小時閱讀聖經，但他的心可以不為所動；可以花十小時禱告，但可以一句真心話也沒說；可以一生自認是基督徒，但他的心可以一生也不認耶穌為主。
然而，人根本無法欺騙神，因為神是看人內心的，神要的就是這個「我」，一個不再逃避祂，真心真意愛祂信祂歸屬祂的「人」。 人心在神面前是平等的，每人也可以到主面前以他的心回應神，神所要求並非人的金錢名譽地位，只是人真正直達心坎的相信祂。
所以，想真一點，你真的想親近神嗎？
(10.12.22 靈修勵語)
你想親近神嗎？
人若希望與神親近，就要真心。不過，人類千方百計，就是害怕交出那最寶貴的東西──真心。
然而人生在世，若缺乏認真的心，他就無法做人。若作丈夫的不認真，就無法好好做一個丈夫，因為他娶妻只求結婚，卻不要付出自己作他妻子的丈夫。同一理由，若人無心去付出，他無法好好做一個父親，做一個職員，也無法生命更新，無法避開罪污，無法遵守紀律，甚至最基本的事：睡眠、吃喝、起床、洗澡等日常生活也無法去行。 當一個人不要真誠去承擔自己，他也就無法做一個人。
同一道理，人無法好好做一個信徒，因為他信耶穌只為了一張天堂入境證，卻不要付出自己去做一個屬於神的人。生命就是如此真實，在我們裡面就有一個極其貴重的「我」。我可能很無奈地讓任何事發生在我身上，也可能被逼去做任何事。但是，這個「我」仍然是無可控制，只要不發自「我」，就不是我。
進深一層，人甚至可以奉獻自己做傳道人，但他的心可以不歸給神用；可以讀十個神學學位，但與神毫無關係；可以每天用上十小時閱讀聖經，但他的心可以不為所動；可以花十小時禱告，但可以一句真心話也沒說；可以一生自認是基督徒，但他的心可以一生也不認耶穌為主。
然而，人根本無法欺騙神，因為神是看人內心的，神要的就是這個「我」，一個不再逃避祂，真心真意愛祂信祂歸屬祂的「人」。 人心在神面前是平等的，每人也可以到主面前以他的心回應神，神所要求並非人的金錢名譽地位，只是人真正直達心坎的相信祂。
所以，想真一點，你真的想親近神嗎？
Thursday, December 16, 2010
等候神的時間來到
等候神的時間來到
(10.12.16 靈修勵語)
新約聖經的教導中，常常說到如何面對艱難的日子，包括信仰的逼害、未世的困苦等等；較為輕省的便是關乎生命的考驗。各方面的教導也是指向一個基本的面對態度──忍耐﹔而這態度也是生命中最難承受的功課。
然而人生在世，必要經煉苦難，若我們要一個信仰，只許祝福，不要痛苦，恐怕我們無法生存了。這最難捱受的功課，始終必須捱受。
一個真心愛主的人，若他所愛是一位賜人救恩的耶穌，同時他也要愛賜人十字架的耶穌。若他要耶穌的平安、喜樂和恩典，也同時要接受耶穌的苦杯、降卑和犧牲。我們無法斬件式地接受耶穌，也無法斬件式地接受信仰。
當我們面對艱難的日子，感謝神，聖經也帶給我們一個希望，就是神的時間表，艱難的日子是有終結的時候，這是由馬太福音到啟示錄也提及的一個聖經主題﹕「忍耐到底的必然得救」、「神要為我們開一條出路」、「經過試驗以後，必得生命的冠冕」、「等你們暫受苦難之後，必要親自成全你們，堅固你們，賜力量給你們」。我們信神，就要信神有時間表，艱難的日子過後，有神親自賜下的力量和祝福。
生命能否得到冠冕，就在乎你信不信任神有祂施恩的時間。
今日，你所處的崗位可能有很大的壓力，甚至吃力得讓人承受不了。然而，請相信神有時間表，靠著主給你的力量，繼續承擔吧：再過少少時候，你生命忍耐到了合神的時間，一切就成了；你忍耐而來的成果，也就隨著你的生命，叫你堅固有力。到了人生將老的日子，再回首觀看，你會慶幸你曾為了神的國忍耐過，在你的崗位謹守過，於是，在主裡，你發現生命是無悔無憾了﹗
耶穌說﹕「…我的軛是容易的，我的擔子是輕省的。」（太十一30）
(10.12.16 靈修勵語)
新約聖經的教導中，常常說到如何面對艱難的日子，包括信仰的逼害、未世的困苦等等；較為輕省的便是關乎生命的考驗。各方面的教導也是指向一個基本的面對態度──忍耐﹔而這態度也是生命中最難承受的功課。
然而人生在世，必要經煉苦難，若我們要一個信仰，只許祝福，不要痛苦，恐怕我們無法生存了。這最難捱受的功課，始終必須捱受。
一個真心愛主的人，若他所愛是一位賜人救恩的耶穌，同時他也要愛賜人十字架的耶穌。若他要耶穌的平安、喜樂和恩典，也同時要接受耶穌的苦杯、降卑和犧牲。我們無法斬件式地接受耶穌，也無法斬件式地接受信仰。
當我們面對艱難的日子，感謝神，聖經也帶給我們一個希望，就是神的時間表，艱難的日子是有終結的時候，這是由馬太福音到啟示錄也提及的一個聖經主題﹕「忍耐到底的必然得救」、「神要為我們開一條出路」、「經過試驗以後，必得生命的冠冕」、「等你們暫受苦難之後，必要親自成全你們，堅固你們，賜力量給你們」。我們信神，就要信神有時間表，艱難的日子過後，有神親自賜下的力量和祝福。
生命能否得到冠冕，就在乎你信不信任神有祂施恩的時間。
今日，你所處的崗位可能有很大的壓力，甚至吃力得讓人承受不了。然而，請相信神有時間表，靠著主給你的力量，繼續承擔吧：再過少少時候，你生命忍耐到了合神的時間，一切就成了；你忍耐而來的成果，也就隨著你的生命，叫你堅固有力。到了人生將老的日子，再回首觀看，你會慶幸你曾為了神的國忍耐過，在你的崗位謹守過，於是，在主裡，你發現生命是無悔無憾了﹗
耶穌說﹕「…我的軛是容易的，我的擔子是輕省的。」（太十一30）
Friday, November 19, 2010
我是Kidult又如何？
范晉豪 （聖公會諸聖堂牧師）電郵：samson_fan@yahoo.com
時代論壇 -- 真的漢子
第一二一二期.二○一○年十一月廿一日
今日的男人常被批評為失去了應有的男人味，沒有了那分沉實可靠，也沒有了那分責任感與穩重。的確，還有幾個月便踏入三十七歲的我，並沒有因為年紀漸長而有改變自己的意識。我還是老樣子，愛看動漫、收集Figure、砌砌模型等。到底這是別人認為的拒絕長大？還是社會與時代俱改變了，生命的不同元素可平衡地一起發展，而不用被某部分所蓋過？
Kidult是綜合了Kid及Adult的混合詞滙，泛指一眾「大唔透」的成年男人，老愛收藏這收藏那的、仍對電玩及漫畫動畫情有獨鐘。較為人熟知的藝人有古天樂和鄭伊健等，四十多歲人還是超級玩具迷及動漫迷。有人嘲笑這現象是為拾回已失去的青春，不想承擔成年人責任、不願意長大，奢望像青少年般永遠活在受保護的温室內。但事實告訴我們，在皆旺、兆萬及信和商場，有不少Kidult店主，把他們喜愛的動漫跟工作聯成一線，寓工作於娛樂！
耶穌告訴他的門徒：「讓孩子到我這裏來！」他提醒一眾門徒天國子民的特質應保有未泯的童心。成年人要回復小孩的心境，這是否天方夜譚呢？我認為絕對有可能。每一個階段的成長絕不是非此即彼的，就如以少年取代童年、成年取代青年的方式成長過來。其實在我們的生命裡，同時兼有不同階段的元素。有時我們會如家長般嚴厲指責別人，或用關愛的心懷照顧他人；有時我們會扮演成年人角色，據理力爭；有時我們也會童心未泯，像好奇貪玩的小孩子樂個半天。這是人性的全部，我們應擁抱而不是壓抑，生命不是非此即彼（Either-or），而可以是同時兼有（Both-and）。如此，我是Kidult又如何？
時代論壇 -- 真的漢子
第一二一二期.二○一○年十一月廿一日
今日的男人常被批評為失去了應有的男人味，沒有了那分沉實可靠，也沒有了那分責任感與穩重。的確，還有幾個月便踏入三十七歲的我，並沒有因為年紀漸長而有改變自己的意識。我還是老樣子，愛看動漫、收集Figure、砌砌模型等。到底這是別人認為的拒絕長大？還是社會與時代俱改變了，生命的不同元素可平衡地一起發展，而不用被某部分所蓋過？
Kidult是綜合了Kid及Adult的混合詞滙，泛指一眾「大唔透」的成年男人，老愛收藏這收藏那的、仍對電玩及漫畫動畫情有獨鐘。較為人熟知的藝人有古天樂和鄭伊健等，四十多歲人還是超級玩具迷及動漫迷。有人嘲笑這現象是為拾回已失去的青春，不想承擔成年人責任、不願意長大，奢望像青少年般永遠活在受保護的温室內。但事實告訴我們，在皆旺、兆萬及信和商場，有不少Kidult店主，把他們喜愛的動漫跟工作聯成一線，寓工作於娛樂！
耶穌告訴他的門徒：「讓孩子到我這裏來！」他提醒一眾門徒天國子民的特質應保有未泯的童心。成年人要回復小孩的心境，這是否天方夜譚呢？我認為絕對有可能。每一個階段的成長絕不是非此即彼的，就如以少年取代童年、成年取代青年的方式成長過來。其實在我們的生命裡，同時兼有不同階段的元素。有時我們會如家長般嚴厲指責別人，或用關愛的心懷照顧他人；有時我們會扮演成年人角色，據理力爭；有時我們也會童心未泯，像好奇貪玩的小孩子樂個半天。這是人性的全部，我們應擁抱而不是壓抑，生命不是非此即彼（Either-or），而可以是同時兼有（Both-and）。如此，我是Kidult又如何？
當公義被屈枉
時代論壇社評
第一二一二期.二○一○年十一月廿一日
內地維權律師趙連海為年前毒奶粉受害人爭取公道，卻在北京被控「尋釁滋事」，重囚兩年半。事件對社會的震撼程度，比起月前劉曉波獲諾貝爾和平獎，有過之而無不及－－這當然只在香港而言；在內地，兩件事均被嚴加封殺，輿論水靜鵝飛。不過據香港報章報道，在今次事件，一國兩制這一邊廂不分左中右的熾熱關注，也著實給內地當局帶來壓力，縱使最終影響仍然難料。
內地司法制度始終未能真正獨立，要聽命於執政黨。當執政掌權者視政權為既得利益，凌駕於社會公義的需要；在掌權者眼裡，民間自發地集結力量尋求公義，有時就難免如同尋釁滋事。對於公義，這是何等的屈枉！緣何大國崛起，掌權者在人民面前的自信心會軟弱如斯？抑或無論道與義，都總要從掌權者一己之私出發，而毋須公論，甚至用盡辦法扭曲消音，讓它在內地公論無從？
公論無從，但公義猶在，種在世人心裡，成為對社會進步的盼望與方向。從我們的信仰看來，那是人按上主形象而被造的記認。點點對公義的希冀，無論四周境況有多惡劣，依然可以在世人心裡得見，只要自己不被心生的怨毒所噬。這正是我們需要為內地尋求公義的同胞代禱的重點之一。
因為《基本法》與一國兩制，理論上香港享有更大的言論自由與人權保障。這空間其實不單屬於港人，也屬於國人。只是，公共言論空間的寬與窄，不止在乎法制，也在乎人心。能夠吞噬人心的，除了怨毒，還有自義與自保，貪婪與怯懦，跟紅與頂白。說到底，公共言論的空間，還是要靠那一點一滴的敢言與睿智，而得以支撐起來。我們的作為與承擔，可跟香港的歷史位分相稱？
透過矛盾論的視野，挪用社會裡的種種現實分歧，進而打擊人世間團結合作的可能於萌芽狀態，在非友即敵之間盡漁其利，這絕不是我們信仰的思維。人生有敵人，仍要以愛相待（太五43-48）。只不過，離開人身的層面，對於每一件事實史實，每一點善惡黑白，總要明辨；一己的考慮盤算，並不能將黑白互替，即使在現實生活裡，事情複雜，黑白交錯，驟眼看來還好像是灰矇一片。公義，容不下假見證（箴十二17）。
在聖經裡，幾乎每一卷均可得見「公義」一詞，那是上主的屬性，也是人世間的深切盼望。舊約先知彌迦「行公義，好憐憫」的教導（彌六8），信徒大概已經耳熟能詳。另一位先知何西亞的忠告：「你們要為自己栽種公義，就能收割慈愛。」（何十12）我們也應細心念記，勇於踐行，容主使用。誠心所願。
第一二一二期.二○一○年十一月廿一日
內地維權律師趙連海為年前毒奶粉受害人爭取公道，卻在北京被控「尋釁滋事」，重囚兩年半。事件對社會的震撼程度，比起月前劉曉波獲諾貝爾和平獎，有過之而無不及－－這當然只在香港而言；在內地，兩件事均被嚴加封殺，輿論水靜鵝飛。不過據香港報章報道，在今次事件，一國兩制這一邊廂不分左中右的熾熱關注，也著實給內地當局帶來壓力，縱使最終影響仍然難料。
內地司法制度始終未能真正獨立，要聽命於執政黨。當執政掌權者視政權為既得利益，凌駕於社會公義的需要；在掌權者眼裡，民間自發地集結力量尋求公義，有時就難免如同尋釁滋事。對於公義，這是何等的屈枉！緣何大國崛起，掌權者在人民面前的自信心會軟弱如斯？抑或無論道與義，都總要從掌權者一己之私出發，而毋須公論，甚至用盡辦法扭曲消音，讓它在內地公論無從？
公論無從，但公義猶在，種在世人心裡，成為對社會進步的盼望與方向。從我們的信仰看來，那是人按上主形象而被造的記認。點點對公義的希冀，無論四周境況有多惡劣，依然可以在世人心裡得見，只要自己不被心生的怨毒所噬。這正是我們需要為內地尋求公義的同胞代禱的重點之一。
因為《基本法》與一國兩制，理論上香港享有更大的言論自由與人權保障。這空間其實不單屬於港人，也屬於國人。只是，公共言論空間的寬與窄，不止在乎法制，也在乎人心。能夠吞噬人心的，除了怨毒，還有自義與自保，貪婪與怯懦，跟紅與頂白。說到底，公共言論的空間，還是要靠那一點一滴的敢言與睿智，而得以支撐起來。我們的作為與承擔，可跟香港的歷史位分相稱？
透過矛盾論的視野，挪用社會裡的種種現實分歧，進而打擊人世間團結合作的可能於萌芽狀態，在非友即敵之間盡漁其利，這絕不是我們信仰的思維。人生有敵人，仍要以愛相待（太五43-48）。只不過，離開人身的層面，對於每一件事實史實，每一點善惡黑白，總要明辨；一己的考慮盤算，並不能將黑白互替，即使在現實生活裡，事情複雜，黑白交錯，驟眼看來還好像是灰矇一片。公義，容不下假見證（箴十二17）。
在聖經裡，幾乎每一卷均可得見「公義」一詞，那是上主的屬性，也是人世間的深切盼望。舊約先知彌迦「行公義，好憐憫」的教導（彌六8），信徒大概已經耳熟能詳。另一位先知何西亞的忠告：「你們要為自己栽種公義，就能收割慈愛。」（何十12）我們也應細心念記，勇於踐行，容主使用。誠心所願。
Monday, November 15, 2010
路途上的紅燈
唐昕 -- 澳洲專業輔導，國證網絡講員及義工
<國證網絡--給您，同行者 2010.11.15>
我不是一個喜歡開車的人，但是幾乎每一天都必須坐進車廂裡、手把方向盤，然後才能邁向前路把一天的任務基本完成。
每天，車子只要一上路就必須面對一系列交通燈的管制。有的時候紅燈一個緊接一個，特別是在趕時間的時候，紅燈的出現，往往令人感到極度的無奈，眼瞪著那點嚴峻無情的紅色，坐立不安之餘，甚至會出現焦急和煩躁的情緒，不管出門前心情曾是多麼輕快或爽朗，只要一再遇上這些叫人無從抗拒的停止前行的命令，想法和立場好像就會馬上轉成負面，積極性亦彷彿忽然間風飛煙滅，叫人有點無所適從。其實每一個紅燈以後就必然會有綠燈出現，滯留之後肯定能夠繼續向前，只是人的耐性以及負面的思緒總是容易出現在關鍵的時刻並給人帶來不必要的困擾。我們常常擔憂紅燈會造成不便和延誤，但是不願意確認紅燈所帶來全面的規律和安全。事實上，紅燈前的小憩，往往能夠讓我們因有「額外」的時間注意路上的景物而取獲不同的信息，它甚至能夠調整我們某些原來急躁不當的決定。不過是短暫的停頓，卻有制止我們衝動行事的可能，所以，平心靜氣一想，紅燈並不是我們主觀意識中所認定的那麼「不好」。
紅燈前堵在我們前面的車輛雖然無數，看似對前往目的地的進程造成重重阻擋，實際上，攔阻的本身很多時候是我們獲得保護的盾牌，是避免遭受傷害的良方。我們惟有在緩下來的時候，才能理順混亂的局面，也只有在順服和等候以後才能意識到綠燈的功能和意義。神在我們每一個人的人生道路上也設置了無數的紅燈；我們的天色既不會常藍，我們的道路也不可能滿佈暢通無阻的綠燈，但是這並不意味神不眷顧我們的感受，不垂聽我們的祈求，或者是對我們失去了起初的愛。神是愛，這是不容置疑的，而愛的裡面有勸諭、有教導，亦有保護的攔阻，同時有極豐盛的恩典。我們必須學習理解神的心意，要有願意接受保護的態度，這樣哪怕是處於風雨飄搖的歲月裡，也能夠帶著喜樂的陽光去面對陰霾的襲擊，從而在磨煉中逐漸堅強的成長。
紅燈前的表現，可以是無奈、急躁、抱怨、生氣，相反的也可以是放鬆、平靜、順服、等候；不論哪一種表現都是取決於我們自己的選擇，以及我們看待事情的立場。聖經告訴我們：「心中安靜，是肉體的生命」（箴言14：30），安靜與生命息息相關，只要我們心存謙卑，時時刻刻與神同行，路途上儘管屢遇紅燈，看似挫折連連，也不會因為自己的輕易發怒或失衡，而不慎成為別人的絆腳石。
<國證網絡--給您，同行者 2010.11.15>
我不是一個喜歡開車的人，但是幾乎每一天都必須坐進車廂裡、手把方向盤，然後才能邁向前路把一天的任務基本完成。
每天，車子只要一上路就必須面對一系列交通燈的管制。有的時候紅燈一個緊接一個，特別是在趕時間的時候，紅燈的出現，往往令人感到極度的無奈，眼瞪著那點嚴峻無情的紅色，坐立不安之餘，甚至會出現焦急和煩躁的情緒，不管出門前心情曾是多麼輕快或爽朗，只要一再遇上這些叫人無從抗拒的停止前行的命令，想法和立場好像就會馬上轉成負面，積極性亦彷彿忽然間風飛煙滅，叫人有點無所適從。其實每一個紅燈以後就必然會有綠燈出現，滯留之後肯定能夠繼續向前，只是人的耐性以及負面的思緒總是容易出現在關鍵的時刻並給人帶來不必要的困擾。我們常常擔憂紅燈會造成不便和延誤，但是不願意確認紅燈所帶來全面的規律和安全。事實上，紅燈前的小憩，往往能夠讓我們因有「額外」的時間注意路上的景物而取獲不同的信息，它甚至能夠調整我們某些原來急躁不當的決定。不過是短暫的停頓，卻有制止我們衝動行事的可能，所以，平心靜氣一想，紅燈並不是我們主觀意識中所認定的那麼「不好」。
紅燈前堵在我們前面的車輛雖然無數，看似對前往目的地的進程造成重重阻擋，實際上，攔阻的本身很多時候是我們獲得保護的盾牌，是避免遭受傷害的良方。我們惟有在緩下來的時候，才能理順混亂的局面，也只有在順服和等候以後才能意識到綠燈的功能和意義。神在我們每一個人的人生道路上也設置了無數的紅燈；我們的天色既不會常藍，我們的道路也不可能滿佈暢通無阻的綠燈，但是這並不意味神不眷顧我們的感受，不垂聽我們的祈求，或者是對我們失去了起初的愛。神是愛，這是不容置疑的，而愛的裡面有勸諭、有教導，亦有保護的攔阻，同時有極豐盛的恩典。我們必須學習理解神的心意，要有願意接受保護的態度，這樣哪怕是處於風雨飄搖的歲月裡，也能夠帶著喜樂的陽光去面對陰霾的襲擊，從而在磨煉中逐漸堅強的成長。
紅燈前的表現，可以是無奈、急躁、抱怨、生氣，相反的也可以是放鬆、平靜、順服、等候；不論哪一種表現都是取決於我們自己的選擇，以及我們看待事情的立場。聖經告訴我們：「心中安靜，是肉體的生命」（箴言14：30），安靜與生命息息相關，只要我們心存謙卑，時時刻刻與神同行，路途上儘管屢遇紅燈，看似挫折連連，也不會因為自己的輕易發怒或失衡，而不慎成為別人的絆腳石。
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