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【基督教討論】我係教會傳道人，你問我盡答？！
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聖靈究竟係由父經子而發，定係由父及子而發?
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點解釋舊約既神同新約既神相差咁遠？係咪中間已經比人篡改過
How Jesus Became Christian (New York: St. Martin’s Press; Toronto, Random House; London, Orion Publishing) is a 2008 book by the Canadian historian and philosopher of religion, Barrie Wilson, which suggests a "cover-up hypothesis" to explain why the religion that evolved from Jesus was so different from what Jesus himself taught and practised.
The historical analymethodes how a human Jewish teacher claiming to be the Messiah became the dying-rising God-human savior of humanity. In the book, Wilson advances “the Jesus Cover-Up” hypothesis, contending that the theology of Paul covered the teachings of Jesus and those of his first followers, the Jesus Movement led by Jesus’ brother James. Wilson shows in detail how Paul’s theology differs from them in terms of origin, teaching and practice.
Having claimed that Paul’s religion differs from that of Jesus and his first followers, Wilson argues that the covering up takes place within the Book of Acts. In this late first-century writing, Paul’s non-Torah-observant movement becomes grafted on to a Torah-observant one, the so-called Council of Jerusalem being an important step in this development. Thus a new model of Christian origins is proposed, that Paul's was a separate religion, with different beliefs and practices than those of Jesus' first followers. This new religion, one with a different origin, becomes attached to the one that first emanated from Jesus. Thus a Jewish religion focused on the Kingdom of God and the messianic era is transformed into a Gentile one that worships a dying-rising saviour God-human. The shift involves moving the focus from the message to the messenger.
Wilson also notes that the Book of Acts represents an influential work of historical revisionism, noting that it is the one work of the Bible that we can compare to something else to judge accuracy. In this case, we can compare what Paul says about himself with what the unknown author of the Book of Acts says about him. The former represents the Paul of history, the latter the mythologized Paul. The discrepancies between the two are significant as the author of Acts tries to downplay the enmity that existed between Paul and James.
The book also traces the evolution of Christian appropriation of Jewish symbols and beliefs as well as the rise of Christian anti-semitism.
How Jesus Became Christian was shortlisted for the Cundill Prize in History.[1] In 2009 the book received the Tanenbaum Award in History at the Canadian Jewish Book Awards.
The historical analymethodes how a human Jewish teacher claiming to be the Messiah became the dying-rising God-human savior of humanity. In the book, Wilson advances “the Jesus Cover-Up” hypothesis, contending that the theology of Paul covered the teachings of Jesus and those of his first followers, the Jesus Movement led by Jesus’ brother James. Wilson shows in detail how Paul’s theology differs from them in terms of origin, teaching and practice.
Having claimed that Paul’s religion differs from that of Jesus and his first followers, Wilson argues that the covering up takes place within the Book of Acts. In this late first-century writing, Paul’s non-Torah-observant movement becomes grafted on to a Torah-observant one, the so-called Council of Jerusalem being an important step in this development. Thus a new model of Christian origins is proposed, that Paul's was a separate religion, with different beliefs and practices than those of Jesus' first followers. This new religion, one with a different origin, becomes attached to the one that first emanated from Jesus. Thus a Jewish religion focused on the Kingdom of God and the messianic era is transformed into a Gentile one that worships a dying-rising saviour God-human. The shift involves moving the focus from the message to the messenger.
Wilson also notes that the Book of Acts represents an influential work of historical revisionism, noting that it is the one work of the Bible that we can compare to something else to judge accuracy. In this case, we can compare what Paul says about himself with what the unknown author of the Book of Acts says about him. The former represents the Paul of history, the latter the mythologized Paul. The discrepancies between the two are significant as the author of Acts tries to downplay the enmity that existed between Paul and James.
The book also traces the evolution of Christian appropriation of Jewish symbols and beliefs as well as the rise of Christian anti-semitism.
How Jesus Became Christian was shortlisted for the Cundill Prize in History.[1] In 2009 the book received the Tanenbaum Award in History at the Canadian Jewish Book Awards.
猶大由頭到尾都係賊嚟，仲要成日偷錢
幾錢人工？
有冇妹豬食？
有冇妹豬食？
上帝令到瑪利亞懷孕，算唔算夾硬黎/強迫
佢有能力整亞當出黎，點解耶蘇要10月懷胎生出黎
佢有能力整亞當出黎，點解耶蘇要10月懷胎生出黎
會唔會好在意人地講 oh my god?
LM
好問題
「因信稱義」係基督教核心教義之一。
我先分享咗「稱義」點解先，如果睇返英文聖經，呢個字通常譯righteousness，照直譯即係公義。
但如果睇返原文希臘文，亦即係δικαιοσύνη，義就唔係純粹講緊世間嘅公平公義，聖經入邊，δικαιοσύνη義，係講緊人同神有良好關係，人類去到一個狀態係神可以接納我哋嘅，講緊我哋成為一個同神有緊密連結嘅義人。
要稱義，人同神要復和friend返，並唔係簡單嘅事。因為上帝係憎恨罪惡、忌邪嘅神，但人係有罪性，就算係最Perfect嘅聖人，都講過大話、或者曾經傷害人，做過衰嘢，正因為咁，如果冇任何力量介入，罪人同神嘅關係就會斷裂。（通俗啲講，就係我哋會，因為自己嘅罪上唔到天堂，唔能夠同接受唔到罪惡嘅上帝同居。）
我哋可以努力守誡命，好努力，行善積德，但最終都係擺脫唔到罪。喺基督教嘅信仰觀，人係冇辦法靠行為稱義，冇辦法自己做好人，好到可以同上帝復和返。
但上帝仍然好愛我哋，所以佢就諗咗條橋，罪嘅代價係死亡，同上帝永遠分離，咁如果係咁，有人頂替你犯罪嘅代價，有人幫你孭飛還債，履行左個後果，咁咪得囉
所以佢就派遣左獨生兒子耶穌落嚟世界，釘十字架，然後死而復活。耶穌呢個行動係代表住，孭飛還債
佢為世人承擔罪債，佢已經代咗人去痛苦、承受死亡、甚至喺釘十架嗰個moment，佢都被上帝離棄左。
然後當人願意相信耶穌基督係為自己釘十字架，承擔罪債，並願意接受耶穌呢份拯救，願意追隨佢嘅時候，咁人就可以得救，同上帝friend返復和，可以上天堂。
所以「因信稱義」簡單嘅解釋就係，我哋可以透過相信耶穌呢份救贖，領取到神嘅恩典及赦免，因住相信，我哋就可以同神friend返復和，稱到義。
呢個教義，喺聖經度有詳細解釋嘅：
羅馬書三章21至26節
21但如今，上帝的義在律法之外已經顯明出來，有律法和先知為證：22就是上帝的義，因信耶穌基督加給一切信的人。
這並沒有分別，23因為世人都犯了罪，虧缺了上帝的榮耀，24如今卻蒙上帝的恩典，藉著在基督耶穌裏的救贖，就白白地得稱為義。
25-26上帝設立耶穌作贖罪祭，是憑耶穌的血，藉著信，要顯明上帝的義；因為他用忍耐的心寬容人先前所犯的罪，好使今時顯明他的義，讓人知道他自己為義，也稱信耶穌的人為義。
「因信稱義」呢個教義，特別喺宗教改革嘅時候，係被特別強調同高舉。新教嘅祖宗師爺馬丁路德，就係用聖經嘅「因信稱義」概念，去打擊贖罪券
中古時代嘅羅馬教會，曾經有段時間好扭曲，覺得買咗贖罪券，你就可以從煉獄裏面救返你嘅親人，等佢哋可以上天堂，變相講咗「稱義」係可以用錢達成，咁就係違反緊「因信稱義」嘅原則。
得救，稱到義，從來都係本乎恩，係上帝特別仁慈，俾恩典，因住耶穌我哋先可以稱義，講住咁多先
「因信稱義」係基督教核心教義之一。我先分享咗「稱義」點解先，如果睇返英文聖經，呢個字通常譯righteousness，照直譯即係公義。
但如果睇返原文希臘文，亦即係δικαιοσύνη，義就唔係純粹講緊世間嘅公平公義，聖經入邊，δικαιοσύνη義，係講緊人同神有良好關係，人類去到一個狀態係神可以接納我哋嘅，講緊我哋成為一個同神有緊密連結嘅義人。
要稱義，人同神要復和friend返，並唔係簡單嘅事。因為上帝係憎恨罪惡、忌邪嘅神，但人係有罪性，就算係最Perfect嘅聖人，都講過大話、或者曾經傷害人，做過衰嘢，正因為咁，如果冇任何力量介入，罪人同神嘅關係就會斷裂。（通俗啲講，就係我哋會，因為自己嘅罪上唔到天堂，唔能夠同接受唔到罪惡嘅上帝同居。）
我哋可以努力守誡命，好努力，行善積德，但最終都係擺脫唔到罪。喺基督教嘅信仰觀，人係冇辦法靠行為稱義，冇辦法自己做好人，好到可以同上帝復和返。
但上帝仍然好愛我哋，所以佢就諗咗條橋，罪嘅代價係死亡，同上帝永遠分離，咁如果係咁，有人頂替你犯罪嘅代價，有人幫你孭飛還債，履行左個後果，咁咪得囉
所以佢就派遣左獨生兒子耶穌落嚟世界，釘十字架，然後死而復活。耶穌呢個行動係代表住，孭飛還債
佢為世人承擔罪債，佢已經代咗人去痛苦、承受死亡、甚至喺釘十架嗰個moment，佢都被上帝離棄左。
然後當人願意相信耶穌基督係為自己釘十字架，承擔罪債，並願意接受耶穌呢份拯救，願意追隨佢嘅時候，咁人就可以得救，同上帝friend返復和，可以上天堂。
所以「因信稱義」簡單嘅解釋就係，我哋可以透過相信耶穌呢份救贖，領取到神嘅恩典及赦免，因住相信，我哋就可以同神friend返復和，稱到義。
呢個教義，喺聖經度有詳細解釋嘅：
羅馬書三章21至26節
21但如今，上帝的義在律法之外已經顯明出來，有律法和先知為證：22就是上帝的義，因信耶穌基督加給一切信的人。
這並沒有分別，23因為世人都犯了罪，虧缺了上帝的榮耀，24如今卻蒙上帝的恩典，藉著在基督耶穌裏的救贖，就白白地得稱為義。
25-26上帝設立耶穌作贖罪祭，是憑耶穌的血，藉著信，要顯明上帝的義；因為他用忍耐的心寬容人先前所犯的罪，好使今時顯明他的義，讓人知道他自己為義，也稱信耶穌的人為義。
「因信稱義」呢個教義，特別喺宗教改革嘅時候，係被特別強調同高舉。新教嘅祖宗師爺馬丁路德，就係用聖經嘅「因信稱義」概念，去打擊贖罪券
中古時代嘅羅馬教會，曾經有段時間好扭曲，覺得買咗贖罪券，你就可以從煉獄裏面救返你嘅親人，等佢哋可以上天堂，變相講咗「稱義」係可以用錢達成，咁就係違反緊「因信稱義」嘅原則。
得救，稱到義，從來都係本乎恩，係上帝特別仁慈，俾恩典，因住耶穌我哋先可以稱義，講住咁多先
請問你會用邊段經文勉勵大家？
基督新教嘅話，其實我哋光譜都好闊，例如有基要派、福音派、靈恩派、普世派 （Ecumenical christian），有啲派別、教會可能會好保守，或者會敵視某啲宗教
我自己偏向係Ecumenical christian ，會比較主張基督教派嘅合一，希望喺多樣裏面尋求共融，希望有多啲溝通同交流
所以我個人係幾鍾意同天主教、東正教嘅信徒傾偈加深認識，有時有啲嘢係人哋做得好啲，咁我哋咪學吓，取長補短囉
另外，我基本上都願意同其他宗教嘅人傾偈，交流想法，了解吓對方點睇苦難、點睇人生嘅意義，都係有趣嘅
如果異端嘅話，我覺得認識吓都需要嘅，了解對方嘅同時，其實都係，幫助緊自己整合神學觀，重新溫習下，自己其實係信緊啲咩，未嘗唔係一件好事
我自己偏向係Ecumenical christian ，會比較主張基督教派嘅合一，希望喺多樣裏面尋求共融，希望有多啲溝通同交流
所以我個人係幾鍾意同天主教、東正教嘅信徒傾偈加深認識，有時有啲嘢係人哋做得好啲，咁我哋咪學吓，取長補短囉
另外，我基本上都願意同其他宗教嘅人傾偈，交流想法，了解吓對方點睇苦難、點睇人生嘅意義，都係有趣嘅
如果異端嘅話，我覺得認識吓都需要嘅，了解對方嘅同時，其實都係，幫助緊自己整合神學觀，重新溫習下，自己其實係信緊啲咩，未嘗唔係一件好事
你覺得一間教會有性醜聞的時間應該要點處理？
人工around 二萬中
嚟緊結婚，女朋友喺教會認識，咁算唔算食？
其實呢行對於牧者，同教友拍拖，發展關係，係好敏感嘅
唔少行家，因為關係混亂，俾人炒魷，絕對係大有人在。我自問喺呢方面就冇行差踏錯嘅，生得柒柒地，吸引唔到女仔，有時或者都係好事
嚟緊結婚，女朋友喺教會認識，咁算唔算食？
其實呢行對於牧者，同教友拍拖，發展關係，係好敏感嘅
唔少行家，因為關係混亂，俾人炒魷，絕對係大有人在。我自問喺呢方面就冇行差踏錯嘅，生得柒柒地，吸引唔到女仔，有時或者都係好事
好睇吓佢哋係做錯咩？ 如果你講緊嗰啲行為係傷害到人，係得罪緊神，例如係講緊性騷擾、欺凌、偷呃拐騙，咁當然係要指出佢嘅錯誤，必要時為保護弟兄姊妹，當然都要報警
可能我仲係比較green ，就算係高職位過我嘅人，或者啲位高權重嘅教友，如果真係有失德問題 ，我覺得都唔可以坐視不理，呢刻答你，我係會挺身而出嘅
第2段，你係講得啱呀。我自己都唔建議一畢業就做教會工作，你都未Ot過，未俾老細問候過老母，未體會過人間險惡，咁點有能力牧養一啲打工仔，點能夠真正明白人哋感受呢？
我自己都係出邊打咗工五、六年，有啲社會經驗，先至去教會做嘢，我覺得咁樣都幫到我同教友溝通，會容易啲同理到對方嘅唔開心
郁啲用聖經金句撻人教訓人，亦唔係一個好牧者應該做嘅事
教會財政混亂、顧住溝女嘅傳道人，呢啲情況都係有嘅。不過以我認識，又真係唔係每間教會都係咁差
希望巴打，你之後有機會去到啲好㗎啦
你遇到啲咩唔開心嘅經歷，唔介意嘅話都可以喺度分享吓？未必幫到你啲咩，不過可以陪你一齊面對
可能我仲係比較green ，就算係高職位過我嘅人，或者啲位高權重嘅教友，如果真係有失德問題 ，我覺得都唔可以坐視不理，呢刻答你，我係會挺身而出嘅
第2段，你係講得啱呀。我自己都唔建議一畢業就做教會工作，你都未Ot過，未俾老細問候過老母，未體會過人間險惡，咁點有能力牧養一啲打工仔，點能夠真正明白人哋感受呢？
我自己都係出邊打咗工五、六年，有啲社會經驗，先至去教會做嘢，我覺得咁樣都幫到我同教友溝通，會容易啲同理到對方嘅唔開心
郁啲用聖經金句撻人教訓人，亦唔係一個好牧者應該做嘅事
教會財政混亂、顧住溝女嘅傳道人，呢啲情況都係有嘅。不過以我認識，又真係唔係每間教會都係咁差
希望巴打，你之後有機會去到啲好㗎啦你遇到啲咩唔開心嘅經歷，唔介意嘅話都可以喺度分享吓？未必幫到你啲咩，不過可以陪你一齊面對
真心問，點解有啲話搞gay可以有啲又堅決唔得？
查明真相，真係失德又做錯嘅聖職人員，自然就係要停佢職，嚴重嘅，同受害者溝通後，得佢同意下，當然要報警，唔同臭屎密冚？我都驚教會名聲受損，但我更加怕自己得罪神
作為牧者，更加要諗吓點樣保護受害者，點樣避免佢再度受傷
作為牧者，更加要諗吓點樣保護受害者，點樣避免佢再度受傷
耶穌有冇怨恨過天父 要佢受咁多痛苦然後死
有冇怨恨過出賣佢嘅猶大
有冇怨恨過出賣佢嘅猶大
點睇saddleback香港教會？