(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*...
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