最近的閱讀
- 7月 21 週日 201919:40
話語與聖靈的結合
最近的閱讀
- 5月 31 週四 201821:42
因為是PK，所以被K死?
臉書最近有一篇網路文章，是Wayne寫的:
- 10月 02 週一 201718:12
尼希米「我愛主的教會」: 澳華浸信會展愛堂2017家庭營
這周末有澳華浸信會展愛堂兩年一次的家庭營。
地點在Merroo Christian Conference Centre。這場地有很肥的羊咩咩和一個禱告中心。這次營會的主題是「我愛主的教會」。來到營會才知道，這次講題是出自於尼希米記! 剛好我家過去是「尼希米」小組的聚會場地。後來因為小組長夫婦生小孩而解散。解散時，我在Morling神學院剛好在讀尼希米記。
- 8月 06 週日 201717:44
什麼是福音最後一棒呢?
今年在華澳浸信會展愛堂做神學實習生。最近有很多宣教師來教會激勵我們，也讀了巴柝聲牧師最近寫的一篇文章。我開始發覺，如果要宣教，「差派教會」的支持非常重要。我也開始思考「宣教/宣教士」的意思。雖然主的工人少，到處都缺工人，聖經提到的是「使萬民做我的門徒」(太28:19)，「直到地極」(徒1:8)。所以有兩個非常重要的部分：跨文化和地理位置，例如:與不同的族群互動，被差到地極去得著未得之民。我覺得很多華人教會並沒有這樣的概念。例如:台灣沒有太多跨文化體驗的機會，人民沒什麼國際觀，所以那些快速成長人數的教會可能成為大型教會或開拓了許多分堂，但是在這個過程中並沒有形成許多宣教士。在西方國家，有一些「移民」的華人教會，目標人口似乎都是華人。其中有一些有植堂的概念，是一個很好的概念，但問題出在地理位置/分佈：西方國家已經有這麼多的教會了，這些移民教會仍然無法差派許多宣教士到地極去得著未得之民。甚至有時候看到的人數增長只不過是因為羊群從一間教會流動到另外一間教會。所以，當我看到展愛堂的使命宣言涵蓋有「到地極」這三個字，我覺得這真的很棒又很難得。展愛堂現再急需代禱:這星期三深夜或星期四凌晨時，廣東話和英語堂聚會的高中發生了火災，疑似有人惡意縱火。
- 11月 19 週六 201607:06
現代宣教趨勢 (A. Scott Moreau)
英文比較好的朋友們可以看我從講課影片做的英文筆記:
- 3月 22 週二 201617:43
安萊絲:「少年彌賽亞」與「夜訪吸血鬼」
https://youtu.be/gmT7_txFJOY
新電影「少年彌賽亞」: 改編自知名小說家安萊絲（Ann Rice）於2005年出版的「耶穌基督」（Christ The Lord）系列第一部作品《耶穌基督：走出埃及》。
新電影「少年彌賽亞」: 改編自知名小說家安萊絲（Ann Rice）於2005年出版的「耶穌基督」（Christ The Lord）系列第一部作品《耶穌基督：走出埃及》。
- 1月 01 週四 201511:14
2015新年快樂！新的一年以八福來開場！
2015新年快樂！新的一年以八福來開場！
Photo taken from: https://au.news.yahoo.com/entertainment/a/25885561/new-years-eve-australia-ushers-in-2015-with-fireworks-around-the-country/
Video: http://youtu.be/E3roXSyqA68
〈五福v.s八福〉
- 12月 12 週五 201412:15
基督教:分辨異端
一、以"使徒信經"的信仰告白來分辨異端。
今日的教會，雖然有很多不同的教派，但是在基本信仰上，卻都是一致地採取〞使徒信經〞為共同的信仰告白。
今日的教會，雖然有很多不同的教派，但是在基本信仰上，卻都是一致地採取〞使徒信經〞為共同的信仰告白。
- 9月 17 週三 201419:53
What does the bible have to say about the problem of evil in the world?
Abstract: This essay looks into what the books of Proverbs and Job to have to say about the problem of evil in the world. The scope of “evil” in this essay encompasses of both moral and natural evils. Proverbs begins by alerting the readers that the fear of the Lord is the beginning of wisdom. Through the use of personified wisdom and folly it calls us to choose wisdom to reduce moral evil in human behaviour. Proverbs should not be interpreted in a mechanical deed-consequence notion but more as life’s navigation guide. In Job we see the consequences of what happens when people cast flexible proverbial sayings into rigid laws like what Job’s friends had did. The friends took pride in their wisdom but they were dead wrong in their analysis because suffering also happens to godly righteous people. Satan questioned whether Job only served God because of his blessings, and God gave Satan permission to attack Job. Initially it seemed as if Job’s relationship with God was shaken under the weight of his suffering, but in the conclusion we see the display of the fear of God as the beginning of wisdom in action as these sufferings instigate a profound formation of Job into the genuinely humble wise man of great faith who serves God simply because God is worth of such service. In the face of evil, it is not debate but the comfort of the close human community that helps. Humans can never understand why God does what he does; we can only trust in faith that somehow innocent suffering fits into a larger plan of His.
- 9月 14 週日 201418:43
Christianity in Taiwan: the trend
Abstract: Christian scholar Jonathan Hill felt that Christianity in Asia before the twentieth century was the story of missionaries, and that development during and after the twentieth century has been dominated by indigenisation. This essay explores whether Hill’s statement is applicable to the church history in Taiwan. Indigeneity is hard to define in Taiwan as the population is comprised of people from three major waves of migration very distinct in terms of historical origin, language, custom, and culture. Having been under the control of various rulers they did not choose, the population is in an acute multilayer identity crisis. This crisis even threatens the unity of the Church, as evidenced by the ostracisation of the Presbyterian Church of Taiwan from other denominations. Through examining the three waves of missionary influx, we see a changing trend in Taiwan’s church development from paternalistic attempts at forced assimilation into the Western paradigm during Dutch colonisation to the promotion of indigenisation during the Victorian era, and finally the age of mass migration and globalisation today. Missionaries taking a paternalistic Western approach did not seem to make as much impact as missionaries that worked hard to learn the native culture and bond with the natives. The indigenisation of resources already occurred with Taiwan’s churches during the twentieth century, and a good number of renowned Taiwanese theologians also emerged. Rather than indigenisation, the world trend is now towards globalisation. Missionaries will continue playing a crucial role in the story of Christianity in Asia as the emerging non-Western missionaries make their contributions to global Christian expansion.
