标签: 神学

译文:北美自由派-福音派宗派谱系图

很久以前翻译的一张图,觉得挺有意思的。

资料来源:http://deecee.xanga.com/718507823/theological-spectrum-draft/

注意:仅代表原作者个人观点。点击可以放大

为父的却是不多:Letters Along the Way

这本书是三一福音神学院推荐神学生入学前阅读的书籍之一。幸好神学院没有举行“入学摸底考”,不然我铁定不合格。今天我终于用每天早上读两篇的龟速在一个月内读完了这本书。在读的过程中,有辩证的思考、有感同身受的同理,也有最后一章的唏嘘。所以我特别推荐这本英文小书给所有有志于学习神学、牧养教会的同道中人。

这本书的作者是本校的卡森(鼎鼎大名哦)和木桥(呃,这是意译,英文是Woodbridge)两位教授合著的,以书信的形式传递有关系统神学、牧养神学和个人灵命栽培的信息。我发现对我这样的读者而言,书信体非常受用。我可以把自己摆在收信人的位置体会长者的拳拳之心,也可以把自己摆在写信者的身份体会对灵魂炽烈之爱,无论是《给国华的信》还是保罗书信,都常常从这些不同的角度给我感同身受的帮助。

这些书信来自三一福音神学院的教授Paul,写给普林斯顿大学的一位刚刚信主的大学生Timothy。49封书信从这位大学生刚刚信主,对未来充满憧憬开始,到他神学毕业、在一间奥兰多的长老教会任牧结束,跨越13年的时空。教授的亦师亦父陪伴他度过研究生、择偶、蒙召、世俗主义的冲击、牧会中的人际关系冲突,直到这位教授被主接去。第49封信是他的遗孀写的,传达丈夫临终前对Timothy的挂念。

在节奏紧张、快速、高效的今天,在教会也强调有果效、有领导力的当下,我们是否也这样投资时间在一个一个的灵魂身上,耐心的培育和关注他的成长?还是只是想做一个师傅(借着现下的传媒技术可以同时培训上千万人),却不愿做一个等候结果的父亲?

我一度以为这是一本真实的书信集,今天还特意Google了一下书中的两位主人公,结果没有发现。这才注意到封面上的小字:A Novel of the Christian Life——原来是虚构的。但是这并不削弱书信所传达的意义。事实上,我曾经经历过这样的为父:五六年前曾有一位美国弟兄曾辗转托我给他的朋友在上海的一位笔友找教会,由于彼此不够熟悉(辗转托人神马的最麻烦了),我要他的朋友直接给我写证明信,没想到那位弟兄一呼拉给我转发了十几封两三年来他的朋友与这位中国弟兄(他们认识的时候,中国的这位弟兄还只是慕道友)的通信,每一封打印出来都至少有一页纸,我当时是读的几乎落泪的(还是没落下来)。忠心为父的在这个时代仍然有,他们是这个世界所不配有的人。

Acts 1:15-26 Exegetical Notes and Preaching Outline

Exegetical Notes

Contextual Background: (1) The significance of 12: Jesus called the Twelve as an identifiable group (Luke 6:12-16) to signal the reorganization and restoration of Israel (Luke 22:29-30). So the number of 12 has important meaning to Luke’s narrative on how Jesus restores the kingdom to Israel. (2) “These days” at the beginning of the text refers to the period after Jesus’ ascension and the coming of Holy Spirit (chapter 2). This is the first time Peter took the initiative as a leader. Based on 1:12-14, the agenda of the meetings focused on prayer.

Structure: According to Schnabel’s notes, the text consists four incidents: (1) Peter’s initiative (1:15-22), which is also Peter’s first speech; (2) The nomination (1:23); (3) the prayer (1:24-25); (4) the decision (1:26). Most other commentaries generally agree with it.

Original Language Observation: (1) Western text uses present tense (δεῖ) in verse 16. Both Conzelmann and Schnabel, and other commentators think the past tense of ἔδει should be used here. The past tense indicates that the Scripture is already fulfilled by the death of Judas, while the present tense relates it to the replacement of Judas that has to be fulfilled. In Luke’s writings, the verb is used to stress the idea of compulsion that is inherent in the divine plan — a stress usually accompanied by an emphasis on human inability to comprehend God’s workings (Longenecker, 726). (2) verse 19-20 are tied with the context and the language in Lukan. Luke does not have Peter speak for the hearer of his own time, but for the reader of the Gospel and Acts: “in their language”. (3) It is unclear how they nominated the two. MS D and Latin versions read the verb as singular ἔστησεν indicating “he (Peter) setup” thus enhanced the role of Peter in the early church. (4) vv.25, the aorist infinitive λαβεῖν indicates the purpose of God’s choice. Schnabel also suggests that διακονία and ἀποστολή are not synonyms. διακονία speaks of the commission of the twelve and of the actual execution of the commission, ἀποστολή denotes the sending of the Twelve. The first τόπος means an open “place”, while the second τόπος describes Judas’s destiny. (5) “casting lot” (δίδωμι), which means “give” with the dative αὐτῶν has suggested to some that those present “gave their votes for them”. (Schnabel) The precise method used is not known for certain. But Conzelmann think it’s “lots shaken in a cloth bag or in a vessel until one fell out (page 12). It should be observed that they did not cast lots randomly among the 120. They first select the two men whom they judged worthiest to fill the vacancy. In this case the casting of lots was a very reasonable way of deciding (Bruce, 51).

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An Exegesis of Colossians 3:1-7

这个是希腊文解经I的作业,仓促制造、惨不忍睹,得了B-。

I. Introduction

Colossae was located in the Roman province of Asia, currently in the territory of Turkey, in the Lycus River valley. It’s about 120 miles east to Ephesus, close to Laodicea and Hierapolis. The three cities formed a kind of triangle. It appears that in Paul’s day Colossae is much smaller than its nearby cities like Laodicea and Hierapolis. However, according to geographical research, it was “well positioned on a major trade route and well known for the purple hue of its wool”.[1]

Bible does not tell us how the gospel was preached to the city of Colossae. However 1:4-7 indicates that Paul learned from others about the situation of church in Colossae. Moreover, since in 2:1 Paul mentioned the believers in Laodicea and other believers “who have not met me face to face”, it is widely believed that “the establishing of the church in Colossae is influenced by Paul’s ministry among Ephesians, when ‘all the residents of Asia heard the word of the Lord’ (Acts 19:10)”.[2] According to 1:7, a coworker named Epaphras was responsible for overseeing and ministering the church. And when Paul was writing the letter, he was in prison (4:3, 18) and he had never got the opportunity to see the congregation face-to-face.

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Christ-Centered Thanksgiving

注:这是第一次英文讲道逐字稿,B+

Please open your Bible and turn to 1 Corinthians, chapter 1 verse 4 to 9. Listen to my reading of English Standard Version:

Bible Reading: 1 Corinthians 1:4-9 (ESV)

4I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, 5that in every way you were enriched in him in all speech and all knowledge— 6even as the testimony about Christ was confirmed among you— 7so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ, 8who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. 9God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

Let us pray:

Our heavenly father, thank you for this precious opportunity that we can study your word together. I pray that you will help me to speak what you want me to speak from this passage, and overcome the difficulty of the language and culture. And I also pray that Holy Spirit will work here so that your words will touch and change our hearts. Please help us to understand and put your words into our daily life. I pray in the precious name of Jesus Christ, Amen.

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创世纪3:16中的“恋慕”与《蜗居》

在《圣经神学》的第三课上讲到“创世纪”中关于神对亚当和夏娃的审判,和合本圣经如此翻译3:16下半节:“你必恋慕你丈夫,你丈夫必管辖你。”

卡森在解释这节经文的时候,将其与4:7中神审判该隐时所说的一句话联系起来:“你若行得好,岂不蒙悦纳,你若行得不好,罪就伏在门前。它必恋慕你,你却要制伏它。”教授指出这两个“恋慕”在原文中是同一个字(和合本中也译为同一个词)。在4:7中用于描述罪的一个特质:它随时随地的想要控制人,而人却想要制服罪,这是神所预言的人类面临的事实。同样这个恋慕-制服的关系也在男女关系中得到表现,3:16的下半节和4:7的下半节是完全对应的。这是罪的结果,毁坏了男女之间本应有的美好关系,亚当和夏娃不单是互相责备(3:12“那人说,你所赐给我,与我同居的女人,她把那树上的果子给我,我就吃了。”),也是企图互相控制。然而神透过基督-教会的关系,启示给我们祂真正的设计,是妻子顺服丈夫,丈夫爱妻子,这种牺牲的顺服-爱的关系透过基督在十字架上为选民的死而达到巅峰的表现。

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The Significance of Circumcision in Old Testament

注:此文为《圣经神学》一课的期末论文。

ABSTRACT

In the New Testament there are many passages discussing circumcision and Jewish identity. The significance of circumcision initiated in Genesis 17 is restated several times in the Old Testament. In this article, the significance of circumcision primarily in the Old Testament is explored under the discipline of Biblical Theology. The study draws the same conclusion as Paul did based on the text in Pentateuch and the Prophets. The circumcision is a sign on the flesh of the chosen people, while the purpose is to remind the human obligations in Abraham’s covenant with God. While the rite is on the flesh, the true reflection should be in the heart.

Introduction

In 2006, BBC Mischief series took a documentary video named “Circumcise Me.” The purpose of the video is to explore whether circumcision can really bring people benefits or not. When a group of Jewish young people were interviewed by the journalist on the reason for circumcision, they laughed at what seemed to be an obvious question. One young man responded, “Because we are Jewish.”

Paul argued about circumcision in his letters many times. In the New Testament, circumcision is treated as a sign of being Jewish, and most of the time connected with legalism and ignorance of God’s grace through Jesus Christ. If circumcision is commanded by God, it must carry some deeper significance. Though most modern Jews and Jews of Paul’s time treat circumcision solely as a sign of ethnicity or being a chosen people, one must understand the original meaning that God assigned to circumcision. One must also seek to understand whether it is Paul or the Jewish people who abolished the true meaning of the circumcision.

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评估优秀短宣的七个标准

原文标题:Seven Standards of Excellence for Short-Term Missions

作者:Jim Plueddemann,获准翻译

译者注:这是Dr. Plueddemann在宣教基础这门课上发下来的讲义,我觉得很好,翻译给大家。注意在美国基督教文化中,并不是直接传福音才算“短宣”,其他短期事工也笼统称之为“短宣”(Short-Term Mission Trip)。

  1. 以神为中心——神是否在这个活动中受到尊荣?
  2. 以福音为中心——旅程是否直接或间接的布道并且在基督里建立委身的信徒?
  3. 对人敏感——参与者是否在受服务的人群中欣赏和发展他们的恩赐?参与者是否愿意聆听和向受众学习?
  4. 聚焦工场——短宣是否增强当地的事工?是否符合当地事工的战略?
  5. 面向长期——短宣是否能发展长期宣教、更多的祷告或奉献?
  6. 合适的准备——短宣的参与者是否对神对万国的计划有了结,并欣赏当地文化?
  7. 透过跟进——短宣是否帮助差派教会增长对宣教的委身和理解?

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