人子的來臨
傳教士托尼·坎波洛Tony Campolo去世，享年 89 歲瑪竇福音:Chapter 25 敦促他的福音派同胞遠離政治，轉而支持耶穌所倡導的慈善和愛的價值觀。信仰要求他們首先與貧困和種族主義作鬥爭，
Along with teaching, Dr. Campolo recruited undergraduates to volunteer in struggling neighborhoods of Philadelphia; to further that work, he founded the Evangelical Association for the Promotion of Education in 1971. It became the umbrella organization for years of ministry outreach, including helping to found schools in Haiti and the Dominican Republic. He announced in 2014 that he was shutting it down, saying that he believed, “in accord with Scripture, that ‘for everything there is a season.’”
抵制宗教權利的強大政治拉扯，並申明他們的信仰要求他們首先與貧困和種族主義作鬥爭，
挑戰宗教權利的傳教士托尼·坎波洛去世，享年 89 歲
作為一位令人著迷的演講家，他敦促他的福音派同胞遠離政治，轉而支持耶穌所倡導的慈善和愛的價值觀。His lodestar was Chapter 25 in the book of Matthew, which warns that Christ will judge his followers by the compassion they showed to “the least of these” among humanity.
| 瑪竇福音:Chapter 25 | Next |
| 1「那時，天國好比十個童女，拿着自己的燈，出去迎接新郎。 |
| 2她們中五個是糊塗的，五個是明智的。 |
| 3糊塗的拿了燈，卻沒有隨身帶油； |
| 4而明智的拿了燈，並且在壺裏帶了油。 |
| 5因為新郎遲延，她們都打盹睡着了。 |
| 6半夜有人喊說：新郎來了，你們出來迎接罷！ |
| 7那些童女遂都起來，裝備她們的燈。 |
| 8糊塗的對明智的說：把你們的油，分些給我們罷！因為我們的燈快要滅了！ |
| 9明智的答說：怕為我們和你們都不夠，更好你們到賣油的那裏去，為自己買罷！ |
| 10她們去買的時候，新郎到了；那準備好了的，就同他進去，共赴婚宴；門遂關上了。 |
| 11末後，其餘的童女也來了，說：主啊！主啊！給我們開門罷！ |
| 12他卻答說：我實在告訴你們：我不認識你們。 |
| 13所以，你們該醒寤，因為你們不知道那日子，也不知道那時辰。」 |
| 14「天國又如一個要遠行的人，將自己的僕人叫來，把財產托付給他們： |
| 15按照他們的才能，一個給了五個『塔冷通』，一個給了兩個，一個給了一個；然後動身走了。 |
| 16那領了五個『塔冷通』的，立刻去用來營業，另外賺了五個。 |
| 17同樣，那領了兩個的，也賺了另外兩個。 |
| 18但是，那領了一個的，卻去掘開地，把主人的銀子藏了。 |
| 19過了多時，僕人的主人回來了，便與他們算賬。 |
| 20那領了五個『塔冷通』的上前來，呈上另外五個『塔冷通』說：主啊！你曾交給我五個『塔冷通』，看，我賺了另外五個『塔冷通』。 |
| 21主人對他說：好！善良忠信的僕人，你既在少許事上忠信，我必委派你管理許多大事：進入你主人的福樂罷！ |
| 22那領了兩個『塔冷通』的也前來說：主啊！你曾交給我兩個『塔冷通』，看，我賺了另外兩個『塔冷通』。 |
| 23主人對他說：好！善良忠信的僕人！你既在少許事上忠信，我必委派你管理許多大事：進入你主人的福樂罷！ |
| 24隨後，那領了一個『塔冷通』的也前來說：主啊！我原知道你是個刻薄的人，在你沒有下種的地方收割，在你沒有散布的地方聚斂。 |
| 25因為我害怕，所以我去把你的『塔冷通』藏在地下；看，你的仍還給你。 |
| 26主人回答說：可惡懶惰的僕人！你既知道：我在沒有下種的地方收割，在沒有散布的地方聚斂； |
| 27那麼，你就該把我的銀子，交給錢莊裏的人，待我回來時，把我連本帶利取回。 |
| 28所以，你們把這個『塔冷通』從他手中奪過來，給那有了十個『塔冷通』的， |
| 29因為凡是有的，還要給他，叫他富裕；那沒有的，連他所有的，也要由他手中奪去。 |
| 30至於這無用的僕人，你們把他丟在外面的黑暗中，在那裏必有哀號和切齒。」 |
| 31「當人子在自己的光榮中，與眾天使一同降來時，那時，他要坐在光榮的寶座上， |
| 32一切的民族，都要聚在他面前；他要把他們彼此分開，如同牧人分開綿羊和山羊一樣： |
| 33把綿羊放在自己的右邊，山羊在左邊。 |
| 34那時，君王要對那些在他右邊的說：我父所祝福的，你們來罷！承受自創世以來，給你們預備了的國度罷！ |
| 35因為我餓了，你們給了我吃的；我渴了，你們給了我喝的；我作客，你們收留了我； |
| 36我赤身露體，你們給了我穿的；我患病，你們看顧了我；我在監裏；你們來探望了我。 |
| 37那時，義人回答他說：主啊！我們什麼時候見了你饑餓而供養了你，或口渴而給了你喝的？ |
| 38我們什麼時候見了你作客，而收留了你，或赤身露體而給了你穿的？ |
| 39我們什麼時候見你患病，或在監裏而來探望過你？ |
| 40君王便回答他們說：我實在告訴你們：凡你們對我這些最小兄弟中的一個所做的，就是對我做的。 |
| 41然後他又對那些在左邊的說：可咒罵的，離開我，到那給魔鬼和他的使者預備的永火裏去罷！ |
| 42因為我餓了，你們沒有給我吃的；我渴了，你們沒有給我喝的； |
| 43我作客，你們沒有收留我；我赤身露體，你們沒有給我穿的；我患病或在監裏，你們沒有來探望我。 |
| 44那時，他們也要回答說：主啊！我們幾時見了你饑餓，或口渴，或作客，或赤身露體，或有病，或坐監，而我們沒有給你效勞？ |
| 45那時，君王回答他們說：我實在告訴你們：凡你們沒有給這些最小中的一個做的，便是沒有給我做。 |
| 46這些人要進入永罰，而那些義人卻要進入永生。」 |
44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
46 And these shall go away into everlasting punishment: but the righteous into life eternal.
【台南東門巴克禮紀念教會．台語查經班．20241119】
1. 讚美：《聖詩》552首
2. 經文：《舊約聖經．創世記》第40章起
3. 訊息：改革宗「五個唯獨」
The statements attributed to Jesus across the Gospels, both canonical and non-canonical, resonate with a profoundly mystical understanding of divinity, one that transcends traditional dogma and points toward an inherent unity between humanity and God. Each of these passages reveals layers of insight about the nature of our true self, the divine spark within us, and the potential for spiritual realization.
1. John 10:34 – “Is it not written in your Law, ‘I have said you are gods’?”
In this moment, Jesus echoes Psalm 82:6, where God declares, "You are gods; you are all sons of the Most High." This assertion cuts to the core of spiritual identity. Jesus, in responding to accusations of blasphemy, doesn't merely defend himself; he highlights a deeper truth about humanity itself. The phrase "you are gods" is not a metaphor or a distant theological abstraction. It is a revelation that each human being is imbued with divine essence.
We are not separate from God, standing before an external deity in fear or submission. Rather, within each of us lies the capacity to realize our own divinity. This is not about ego or elevating oneself in pride but about remembering the sacred within—the spark of the Infinite that animates us all. By acknowledging this, we tap into the power to transform our consciousness, no longer seeing ourselves as limited beings but as divine co-creators in the universe.
2. Luke 17:21 – “The Kingdom of God is within you.”
Here, Jesus directs our attention inward. The Kingdom of God, often thought of as a distant realm or an eschatological promise, is not something to be found "out there" but exists within the very core of our being. This profound statement invites us to shift our focus from seeking salvation externally to recognizing that divine reality is an intrinsic part of who we are.
The "Kingdom" is not merely a place but a state of consciousness, an inner awakening to our oneness with the Divine. When we turn inward, shedding the layers of ego, illusion, and separation, we uncover this kingdom of peace, wisdom, and love. This internal kingdom is timeless, unshaken by the external chaos of the world, and it is only through self-realization and inner stillness that we can enter it. Jesus’s message here is deeply aligned with Hermetic and mystical traditions that teach that the ultimate truth and divine presence reside within, awaiting our discovery.
3. John 14:12 – “Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father.”
This is a declaration of the immense potential within every human soul. Jesus, revered for his miracles and teachings, emphasizes that his works are not exceptional but a demonstration of what is possible for all who embody the same divine consciousness. The "greater things" speak to an evolutionary process—the awakening of divine power in more profound ways within humanity.
Jesus’s message here is that we are not to be mere followers, idolizing his life and works, but rather we are to embody the same Christ consciousness that he demonstrated. To “believe in him” is not to engage in blind faith but to align with the divine truth he represents. His life is an invitation for us to awaken to our own divine nature and to realize that we, too, can manifest the miraculous when we transcend the limitations of the ego and attune to the infinite creative potential within.
4. The Gospel of Thomas – "When you know yourselves, then you will be known, and you will understand that you are children of the living Father."
The Gospel of Thomas, one of the more esoteric texts of early Christianity, offers a glimpse into a mystical understanding of Jesus’s teachings. Here, the path to realizing one’s divine nature is through self-knowledge. The phrase "when you know yourselves" suggests that our ignorance of our true divine identity is the primary obstacle to spiritual awakening. The journey is inward—when we truly know the essence of who we are, we come to understand that we are, in fact, “children of the living Father,” sharing in the same divine source as Jesus himself.
This idea challenges the notion of separation between the divine and the human. The key to the Kingdom of God is found in this inner knowing. To recognize our divine origin is to awaken to our limitless potential, our innate divinity, and the reality that the "living Father" is not a distant being but the very life force that flows through us. This text places emphasis on gnosis, or spiritual knowledge, as the means of awakening to the truth of our nature and destiny.
"He who understands my message will become like I am, and I will become like he, and the hidden things will be revealed to him."
This passage from the Gospel of Thomas encapsulates the core of Jesus’s mystical teachings. The idea that the one who understands will “become like I am” points to the transformative power of true spiritual understanding. Jesus does not position himself as the unattainable ideal, but as a mirror reflecting our own potential. The process of understanding his message is not intellectual but experiential—it is a realization that leads to becoming, to embodying the same divine consciousness.
When he says, "I will become like he," it speaks to the unity of Christ consciousness and individual consciousness. There is no separation between the teacher and the disciple in the highest understanding; both are expressions of the same divine reality. As we come into this realization, the “hidden things”—the mysteries of life, the universe, and our purpose—are revealed to us. It is not that these mysteries are concealed by God, but rather, they are hidden by our own ignorance. When we awaken, we see clearly the interconnectedness of all things and our place within the divine order.
A Unified Understanding: We Are Gods, Awaken to the Divine Self
The teachings of Jesus, especially when viewed through the lens of both canonical and non-canonical texts, are radical in their implications. Jesus did not come to establish a hierarchy where he is to be worshipped as the singular Son of God while the rest of humanity remains distant and inferior. Instead, he came to reveal that we, too, are children of God, with the same divine potential within us.
To "know yourself" is to realize that the divine is not something separate from you, but the very essence of your being. The Kingdom of God is not a future reward, but a present reality accessible through the realization of this truth. As we awaken to our divine nature, we no longer see Jesus as an unattainable ideal but as an embodiment of the same Christ consciousness that exists within all of us. His life, his works, and his message are not to be revered from a distance but to be lived and embodied.
In understanding this, we break free from the illusion of separation—from God, from one another, and from our true selves. The hidden things are revealed not through external revelation but through inner transformation. We become co-creators, aligned with the divine flow, capable of "greater works" as we awaken to the truth that we, too, are gods.
This is the essence of Jesus’s message, hidden in plain sight for those with the eyes to see and the heart to understand.
跟耶穌學孝道
昨天，香港「教育局」公布「宗教教育課程指引（中一至中三）」，明言宗教科教師須幫助學生「認識、培育及踐行」国民身分認同，又提及有天主教學校教導學生認識聖母在耶穌出生、成長、傳道的角色和貢獻，讓學生「學習傳統中華文化中孝道的重要性」。
在新時代香港做學生真「幸福」。回想我在港英年代唸中小學，白白讀了十幾年宗教科（聖經），從未聽過可以透過耶穌「學習傳統中華文化中孝道」，更想像不到宣揚天國福音的耶穌，究竟如何培育我的「国民身分認同」。現在看新聞，才知道宗教科和中國文化科原來可以溝埋做瀨尿牛丸，實在眼界大開。
聖經當然有教你孝敬父母（這是十誡之一），但看過四部福音的人，都應該知道「孝道」從來不是耶穌教導的核心。祂反覆強調的，反而是你要有心理準備捨棄父母兄弟姊妹，甚至棄絕自己的俗世生命，那才有資格追隨祂。
例如路加福音第14章記載，有許多人與耶穌同行，耶穌就轉身向他們說：「如果誰來就我，而不惱恨自己的父親、母親、妻子、兒女、兄弟、姊妹，甚至自己的性命，不能做我的門徒。」這段話最耐人尋味的自然是「惱恨」一詞。難道耶穌叫大家「恨」自己的父母嗎？當然不是。
「惱恨」原文是古希臘語「μισεῖ」，即英文的（he / she) hates，直譯為「惱恨」，字面上沒有錯，只是中文讀者未必明白耶穌的原意。耶穌當時講的是亞蘭語，跟希伯來語同屬閃族語系，在希伯來語及亞蘭語的習慣用法中，「恨」往往有特別意思，不能照中文字面理解。
例如希伯來聖經的申命紀21:15:「一人如有兩妻，一為所愛，一為所惡」，其中「所惡」的希伯來文為שְׂנוּאָה (senu'ah) ，直譯是「被恨」，但這裏意思只是說，比起另一妻子，這位妻子「不被偏愛」、「沒那麼受寵」。同理，路加福音的「μισεῖ」（恨）只是亞蘭語直譯，意思則保留亞蘭語特殊意義，不是表達「絕對的惱恨」，而是「相對上沒那麼愛」。
耶穌不是叫你恨自己的父母，祂的意思是：如果你沒有愛祂勝過愛你的父母妻兒兄弟姊妹，那麼你就不配做祂的門徒了。由此可見，我們不能說耶穌不孝，但祂顯然不是把「孝道」放在首位。再舉一個例子：路加福音第8章，有人告訴耶穌：「你的母親和你的兄弟站在外邊，願意見你。」耶穌的回答是：
「聽了天主的話而實行的，纔是我的母親和我的兄弟。（Μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν, οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες.）」
耶穌這句話也不是否認瑪利亞是自己的媽媽，但祂明顯要強調一點：世俗的家庭倫理關係並非最重要的，唯有聆聽及踐行天主聖言者才是祂的「至親」。這樣的事例還有很多，例如若望福音所載，耶穌在加納婚宴上把母親呼作「女人（γύναι）」，我覺得實在頗難借題發揮，藉以說明「傳統中華文化中孝道的重要性」。
跟耶穌學「孝道」，也不是不行，只是感覺總有點怪怪的，大概就像跟中共學習「民主」和「自由」一樣吧。
______________________
耶穌說：「一粒麥子不落在地裏死了，仍舊是一粒；若是死了，就結出許多子粒來。」
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圖片/明報
梵谷，牧師，畫家
傳世荷蘭畫家梵谷一百五十多年前在盧森堡窮鄉礦區當過〔鄉村牧師〕。
梵谷割耳朵事件，畫家個人的reasoning 其實有聖經根據。
[新約聖經]馬可福音9：43-45節。
梵谷一定熟讀這三節聖經。
〔倘若你一隻手教你跌倒，就砍下來，你缺了肢體進入永生，強如有兩隻手落到地獄，入那不滅的火裡去；倘若你一直腳教你跌倒，就把它砍下來，你瘸腿進入永生，強如有兩隻腳被丟到地獄；倘若你一隻眼睛叫你跌倒，就去掉它，只有一隻眼睛入神的國，強如有兩隻眼被丟在地獄。在地獄那裡蟲是不死的，火是不滅的。〕
牧師畫家梵谷油畫筆下的盧森堡山區礦工教友的臉孔，充滿木炭黑漆漆的鄉下人臉龐〔食薯者〕這一系列的畫作，就是那個時期當牧師的生活經驗。
梵谷應該是一個很屬靈常常反省自己的基督徒。
可惜神GOD給他胸中一根刺精神疾病太過嚴重，以至於他與世界格格不入 。
可惜後世評論說梵谷與畫家高更大吵一架，衝動割掉自己一只耳朵送人的事，其實2018年在〔梵谷：永生之門〕這部電影有詮釋說：梵谷是根據〔馬可福音〕裡面說的：你如果一隻手犯罪就把那只手剁下來。
勝過入地獄。
這是聖經的記載。
可見梵谷是敬虔的基督徒。