A Christian View of the Economic Crisis

A Christian View of the Economic Crisis

Is the economy really driven by greed?

Al Mohler | posted 9/29/2008 10:03AM

http://www.christianitytoday.com/ct/2008/septemberweb-only/140-12.0.html?start=1

The headlines tell the story as recent days have seen the American economy and its financial system buffeted by seismic failures and the virtual disappearance of major investment banks. The debate raging in Washington these days concerns the form and extent of government intervention that will be required in order to restore stability to the financial markets.

Comparisons to the Great Depression are inevitable, but today's crisis bears little resemblance to the total economic collapse of the late 1920s. Capitalism is not in crisis and the fundamentals of the American economy remain strong. When President Franklin D. Roosevelt took office in 1933, the nation faced a genuine crisis and economic collapse. For the most part, the banks were closed and the nation was out of business.

Nothing like that is happening now, but the financial system is clearly in need of reform and realism. The fundamentals of the economy remain intact. These include American innovation, a dedicated labor force, strong consumer demand, vast natural resources, and unlimited intellectual capital.

More than anything else, this crisis has to do with what happens when the markets come to term with excessive valuations. Put bluntly, wildly inflated valuations led to risky financial adventures and worse. The sub-prime mortgage collapse came as more realistic real estate valuations forced market corrections. The vast global financial system has accepted the inflated valuations as real and traded in the risky mortgages as if the game would go on forever. This was a fool's errand.

There were other causes of the current distress in the markets and other forces at work within the economy at large. The slide of the dollar and the rising price of oil both played a part, as did more fundamental shifts having to do with a globalized economy and the continuing shift toward a knowledge-based economy in a technological age.

Is this all about greed? Yes and no. In the movie "Wall Street," the character Gordon Gekko famously declares that "greed is good." But is the economy really driven by greed?

This question requires a return to what we might call "Economics 101." No one has explained basic economics as well as Adam Smith did in his 1776 classic, The Wealth of Nations. As the great Scottish thinker explained, an economy is based upon the transfer of goods and services from one individual to another. Each partner in the transaction must believe that this transfer is in his or her own best interest or the transfer is not voluntary. Both parties seek to gain something from the transfer. Since no one person can meet all of his or her own needs alone, a vast economic system quickly takes shape. Individuals trade goods and services through the exchange of currency or another agreed-upon form of value.

At every stage, the transfer is made because those involved desire and intend to achieve a gain. The legal entity of a corporation allows individuals to band together in a common economic cause with certain legal protections. A stock market allows individual investors to buy an interest in a company, thus allowing the corporation to use their capital in hopes of future gain. The market works because all concerned hope to gain through the process.

The development of vast global economic systems simply builds upon the simple principle that all participants are willing to trade one good for another they want even more and to invest in the hope of future gain.

Is this greed? In and of itself, this is not greed at all. The desire for a profit, for income, and for material gain is not in itself greed. The Bible clearly teaches that the worker is worthy of his hire and that rewards should follow labor, thrift, and investment.

Greed raises its ugly head when individuals and groups (such as corporations or retirement funds) seek an unrealistic gain at the expense of others and then use illegitimate means to gain what they want. Given the nature of this fallen world and the reality of human sinfulness, we should expect that greed will be a constant temptation. Greed will entice the rich to oppress the poor, partners in transactions to lie to one another, and investors to take irrational risks. All of these are evident in this current crisis.

Christians should think seriously about this economic crisis and ponder what it would mean to come to a Christian understanding of what it means to be participants in this economy. As Adam Smith recognized, the economy is a moral reality. Human beings actualize their moral selves in making economic choices and through participation in the economic system — and we are all participants.

Indeed, one of the defining differences between the current crisis and the crisis of the 1920s and 1930s is that the vast majority of Americans are now, in effect, investors. Our retirement accounts are, by and large, mingled with the investments of the titans of industry. Through their pension funds, school teachers are investors right alongside Warren Buffet. This was not the case in the run-up to the Great Depression. We all want and need the stock market to do well, and the outcome of any market crisis effects both Bill Gates and the worker in the local medical clinic.

Christians should look at the economy as a test of our values. The Bible values honest labor and dedicated workers, and so should we. The Bible warns against dishonest business practices, and we must be watchful. False valuations are, in effect, lies. Dishonest accounting practices are just sophisticated forms of lying. Insider information is a form of theft.

The Bible honors investment and thrift, and Christians must be wary of the impulse for short-term gains and pressure for instant profit. Over the long-haul, the entire economy must prosper if the vast majority are to do well and realize a responsible gain.

Thus, the current crisis sheds light on what happens when things get out of control, when various pressures distort the proper operation of the markets, and when irrational valuations entice investors to make poor investments. Dishonesty enters the picture at many levels, and the individual investor is too often left in the dark.

When these things happen the economy is threatened by a lack of trust, and trust is the most essential commodity of all when it comes to economic transactions. Without trust, the entire system collapses.

The big debate in Washington is over the extent of government intervention. Prudence would indicate that the less government intervention, the better. Adam Smith was confident that a "hidden hand" within the economy would rectify excesses and punish bad actors. I think he is basically right, but the government is, like it or not, one of the actors in this economic system.

The problem with letting the markets solve this problem and letting the "hidden hand" punish the bad actors and unwise decisions is that, in this situation, the small investor is crushed along with the tycoon. Furthermore, the entire economy could face a crisis of confidence.

So watch the debates in Washington with interest and consider how a Christian should understand the economy and our economic lives. The free market is not perfect, but capitalism has brought more wealth to more people than any other system. It rewards investment, labor, and thrift and rises on innovation. Better ideas and better products push out inferior ideas and inferior products. Given the reality of human sin, we should not centralize economic control in the hands of the few, but distribute economic power to the many. A free market economy distributes power to multitudes of workers, inventors, investors, and consumers.

No economy is perfect, but the American economy remains a marvel. The present crisis is an opportunity to rethink some basic questions and restore trust. There are no easy ways out of a crisis like this, and no painless solutions. Yet, would you trade this system for any other?

This current crisis should also remind Christians that we are not called to be mere economic actors, but stewards. Everything we are, everything we do, and everything we own truly belongs to God and is to be at the disposal of Kingdom purposes. This world is not our home and our treasure is not found here. We are to do all, invest all, own all, purchase all to the glory of God.

Finally, this current economic crisis just might help Christians to focus on another issue — retirement. Where in the Bible are we told to aspire to years and decades of leisure without labor? There is nothing wrong with saving for what the world calls retirement. Indeed, that is just good stewardship. Furthermore, there is nothing wrong with workers enjoying the fruit of their labor. But Christians should think of retirement as an opportunity to be redeployed for Kingdom service.

Today's crisis in the financial system should not be a threat to the long-term health and vitality of our economic system. There is cause for concern, but no justification for panic. Rather than hit the panic button, spend that energy thinking about how Christians should glorify God in our economic lives. We should watch the developments and debates in Washington and New York with interest, but we should investigate our own hearts with even greater urgency.

This was published from Al Mohler's website with permission.

Wall Street's Troubles Are No Reason to Fear

http://www.crosswalk.com/news/commentary/11581878/

Chuck Colson

BreakPoint

September 17, 2008

Most of us have been badly shaken by the tumultuous events of the last 48 hours in Wall Street. If you have an IRA or some kind of retirement plan, no doubt you’re licking your wounds. You may even be fearful. I understand. I’ve experienced those apprehensions myself.

But as I told a worried young man on our team today, we need to remember that fear is always the enemy of faith. A few months ago, in the midst of fervent prayer during my devotions, I had an especially strong realization that my life was completely in God’s hands. To live is Christ, to die is gain. I’ve known that intellectually, but for the first time in my life, it is now engraved in my soul. Now, when things go wrong, I turn to God, pray, trust Him, and feel an amazing peace. I’m His.

And you know what else? The financial markets are His. The world is His. I don’t know why it took me 35 years to get this, but I finally have.

Here’s something else to remember: God often uses adversity for His greatest blessings—in this case in several ways. Christians are called to do the best things in the worst of times. Take, for instance, the plagues that wracked the Roman Empire, which I wrote about in my new book The Faith. The doctors and wealthy pagans fled the cities, but the Christians stayed and tended to the sick and dying. That sacrificial love—visible for all to see—fueled the incredible growth of the Church.

Today we have an opportunity to see how the Acts 4 church really works—where Christians help one another through tough times and reach out lovingly to our neighbors.

What’s more, there’s a great opportunity for you to explain the importance of a biblical worldview to your friends. Because these financial troubles are the direct result of our nation turning its back on God. Simply put, the rise of relativism in postmodern Western life has led to the collapse of a moral consensus. With everyone making up his own rules when it comes to right and wrong, is it any wonder our economic system is under stress?

Michael Novak, the great theologian, has said that Western democratic capitalism is like a three-legged stool, resting on political freedom, economic freedom, and moral restraint. Take away moral restraint, and the stool collapses.

Look at how we reached this crisis: Sensing easy money, Wall Street bundled up mortgages without regard to risk, sold them off, and made a big profit. Risky, even dangerous mortgages were then being offered to people who had little chance of paying them off. And when the housing market slowed and house values went down, the mortgage market began to collapse like—dare I say it—a house of cards.

So this is a time for steady nerves and keeping things in perspective. Take a look out your window. The sky is not falling.

Above all, remember this: God is on His throne. Maybe the “eat, drink, and be merry” attitude of Americans needed a little adjustment—as does the spiritually casual attitude of the Church.

The current troubles are not going to lead to the collapse of the American economy, the strongest in the world. But I do think God is telling us to sober up and get serious about what we believe and how we live.

---

Chuck Colson’s daily BreakPoint commentary airs each weekday on more than one thousand outlets with an estimated listening audience of one million people. BreakPoint provides a Christian perspective on today’s news and trends via radio, interactive media, and print.

BreakPoint WorldView magazine is now available for FREE online. Sign up today!

From BreakPoint, July 31, 2008, posted with permission of Prison Fellowship, www.breakpoint.org.

Sick and Tired?

Franklin Graham talks about coming to Jesus:

When I was 22 years old, I asked Jesus Christ to come into my life. You say, "Franklin, why did you wait until you were 22?" Because, you see, I was afraid that if I invited Jesus Christ to come into my life that I would be in like a spiritual straitjacket. The more I sought fun, the more I wanted to please myself. There was an emptiness in my life. Oh, I tried to fill it with all kinds of things, but nothing satisfied. And I finally came to the point in my life where I was sick and tired of being sick and tired. And maybe you're here tonight and you're at that same place in your life—you're sick and tired of just being sick and tired, and you would like to invite Christ to come into your heart and to clean up your life, to change you, to give you a new beginning, a new opportunity, a new start.

How to remember the name of books in New Testament

一般弟兄姊妹都能轻易背出新约前五卷书名:

马太, 马可, 路加, 约翰, 使徒行传及最后一卷启示录。

而要背中间的书信, 你只要记得罗氏三兄妹的名字及故事, 你便能做得到。

他们名叫: 罗林, 罗帖, 希雅

他们的故事是: 罗林加以腓 , 罗帖太多腓 , 希雅 比约翰大。

故事解释 :

罗林加以腓: 指 罗马书, 哥林多前后书, 加拉太书, 以弗所书, 腓立比书

罗帖太多腓: 指 歌罗西书, 帖撒罗尼迦前后书, 提摩太前后书, 提多书, 腓利门书

希雅比约翰大: 指 希伯来书, 雅各书, 彼得前后书, 约翰壹贰参书, 犹大书

应用 :

例如当我们要找雅各书时, 只要背出 "希雅比约翰大", 便知道雅各书在希伯来书及彼得前书中间。

HOW TO CHOOSE A STUDY BIBLE

HOW TO CHOOSE A STUDY BIBLE

by John R. Kohlenberger III

http://www.equip.org/site/c.muI1LaMNJrE/b.2708347/k.AFFB/DB135.htm

Overwhelmed by the number of choices in todays glutted study Bible market? Let an expert on the subject guide you through the maze.

The designation "study Bible" can refer to two things. In some contexts it refers to the translation itself, to a version of the Bible suitable for study. More often, however, it refers to a translation plus a set of features designed to help one read and study the text.

A BRIEF HISTORY OF STUDY BIBLES
The Sixteenth through Nineteenth Centuries

The first English translations were study Bibles in both senses. Translators sought to create a version that could be studied by the masses. They wanted to take the text from the tight grip of academics and clerics and put it in the language of the people. They also wanted to provide guidance to their readers with explanatory notes and cross references.

These early study materials were often as polemic as informative. William Tyndale was strangled to death and burned at the stake for the crimes of translating the Bible into English and of challenging the teachings of the Roman Catholic church in his notes. This pattern continued in all Protestant Bible translations of the sixteenth century. The Geneva Bible of 1560, for example, promoted the Reformed doctrines of John Calvin and criticized all contrary systems. At Revelation 9:11 "the Angel of the bottomless pit" is identified as "Antichrist the Pope, king of hypocrites and Satans ambassador."

Small wonder that the first English translation by Roman Catholics, the Rheims New Testament of 1582, would seem somewhat defensive at this point: "Others have explained these locusts, in a most absurd, fanciful, and ridiculous manner: they make Abaddon the Pope, and the locusts to be friars mendicant, etc. Here it is thought proper, not to enter into any controversy upon that subject, as the inventors of the fancies have been already answered, and fully refuted by many controvertists." The Rheims New Testament also shot back at Protestants and their translations, explaining that it had been developed "with the object of healthfully counteracting the corruptions whereby the heretics have so long lamentably deluded almost the whole of our countrymen."

No fewer than 10 translations of the English Bible appeared between Tyndales New Testament of 1525 and the turn of the century. The English Bible had seen at least 278 settings and printings in 75 years. No wonder when a new translation was proposed to King James I in 1604, Bishop Richard Bancroft commented that "if every mans humour were followed, there would be no end of translating."¹ James, however, was intrigued by the proposal from Puritan John Reynolds, especially because the translation would not have notes. The king detested the notes in the Geneva Bible, especially when they commended characters for choosing to obey God rather than human monarchs, as at Exodus 1:19. With Jamess approval and patronage the work pressed ahead and the new, nonannotated version was published in 1611. Though received with mixed reviews, this version soon became so popular that all previous translations were eventually put out of print. The version of 1611 began three centuries of its near monopoly as the English Bible.

The Twentieth Century

The end of the KJVs monopoly was signaled by the British Revised Version of 188185 and the American Standard Version of 1901. Shortly thereafter, two distinct study systems emerged that would start a new trend in Bible presentation. Frank Charles Thompson introduced his Marginal Chain-Reference Bible in 1908 and the following year saw the publication of C. I. Scofields The Scofield Reference Bible. Thompson provided the model of a study system that was doctrinally objective, while Scofield presented a specific system of interpretation in his notes. Most modern study Bibles fall into one or the other category established by these pioneering works.

The 1970s and early 1980s saw an explosion of English Bible translations. The boom continued in 1995 with the appearance of the New International Readers Version, the Contemporary English Version, and Gods Word. The real noise in the nineties, however, is coming from new study Bibles. Not only are there updated editions of Thompson and Scofield, there are their modern heirs: objectively oriented systems such as The New Open Bible, and doctrinally oriented systems such as The Ryrie Study Bible, The Wesley Bible, and The New Geneva Bible.

Tyndale House introduced The Life Application Bible in 1987 and with it a significant new trend of needs-oriented Bibles. So strong was the response to Zondervans NIV Womens Devotional Bible in 1990 that it was immediately followed by NIV Devotional Bibles for men, couples, and seniors. Thomas Nelsons Serenity: A Companion for 12-Step Recovery (1990) was matched by Zondervans NIV Recovery Bible and Tyndales The Life Recovery Bible. Established devotionals or study booklet series were adapted and presented as study Bibles in such works as The NIV Serendipity Bible for Study Groups (Zondervan, 1989), The International Inductive Study Bible (Harvest, 1992), The Experiencing God Bible (Broadman & Holman, 1993), and The New Daily Walk Bible (Tyndale, 1995).

Because the Bible-buying public seems to have a bottomless appetite for new editions of the Bible, and because Bible typesetting is a much faster process than ever before, Bible publishers are now issuing new Bibles almost at the pace that they issue new books. Gone are the days when a Thompson or a Scofield spent decades developing study systems. Bibles are now being created to catch trends or to associate with the name of a major personality, such as Max Lucados Inspirational Study Bible (Word, 1995) or the forthcoming Promise-Keepers Bible.

One could be cynical and critical of the Christian publishing industry for such "felt-needs" Bible publishing. Such products, however, are indeed meeting needs. Craig Featherstone, director of marketing for Thomas Nelson Bibles, uses the model of the Sunday school: as there are different class options for different age groups, different needs, and different interests, so there are different study Bibles.

This historical overview may help explain the incredible proliferation of study Bibles. But it does not explain how to evaluate a particular edition for personal use. To provide guidance in this regard, this article will first survey the range of features that can be found in a study Bible, and then examine specific features of several classic and recent editions. Finally, the article will provide a list of questions one can ask to narrow ones choices to the best possible volume.

A Survey of Major Features

In the following survey, features that provide explanations are labeled "subjective" because the explanation is subject to the interpreters point of view. Features that direct one into and within the text are labeled "objective" because they allow the text to speak for itself.

Of course, there can be objectivity in interpretation and subjectivity in the selection of texts. Still, I believe this broad categorization is useful to differentiate between study systems that instruct one what to believe and those that take one to the text so one can make up ones own mind. A study Bible that is primarily objective in its features can be used by anyone, regardless of theological affiliation. On the other hand, a study Bible that is primarily subjective is most useful to someone who agrees with the interpreter and can even be offensive to someone who does not.

The Translation Proper

The single most important feature of a study Bible is its text its translation because the most important activity in studying the Bible is reading it. In the nineties, all the best-selling translations have a wide variety of study systems, sizes, and bindings, although not every study system is available in a variety of translations.

Introductions and Outlines

Introductions usually inform one as to the author, readers, date, origin, and content of a book or section of the Bible; outlines display the contents of a book. Introductions and outlines differ in thoroughness and length, but introductions can also differ in perspective.

Those written by conservative scholars take the Bibles self-witness at face value. They agree that Moses wrote all or most of the Pentateuch (the first five books of the Bible), that Paul wrote 1 and 2 Timothy and Titus, and that Peter wrote 2 Peter because the books themselves say so. Most nonconservative or liberal scholars, however, use criteria other than the text of the Bible to evaluate its statements and claims. Thus, most liberal scholars believe that a series of editors wrote the Pentateuch, that a disciple or disciples of Paul wrote the Pastoral Epistles, and that 2 Peter was written a good half-century after Peters death. As a result, the introductions might be the first place to check to discern whether a study Bible takes a conservative or liberal interpretive perspective.

Cross-References

One of the most useful features of a study Bible for analyzing the biblical text is its reference system. Cross-references link verses and passages on the basis of similar words, phrases, and concepts. Cross-references are usually found in a column beside the text, as in The Harper Study Bible; between two columns of text, as in The NIV Study Bible; or in the notes, as in The Companion Bible. The most specific reference system is in the Thompson Chain-Reference Bible, which identifies the topic that is referenced, keys it to a numbered topical index, and sends the reader to the next verse in its chain of references.

Notes

Much of the time, notes simply illuminate the text with definitions of obscure or meaningful words, explanations of customs, cross-references to similar passages, enlightenment from historical background, and similar objective information. As in the case of introductions, the notes often betray an alignment with a particular theological or critical approach to the text.

The notes of the New Jerusalem and New American Bibles, for example, are noticeably Catholic in certain texts. Scofield and Ryrie are both conservative and dispensational. The New Oxford Annotated Bible and The HarperCollins Study Bible take a liberal/critical approach. Dake is pentecostal.

These theological positions can determine the tone and volume of the notes. The Catholic study Bibles tend to emphasize the historical dogmas of the church at key texts such as Matthew 16:17-19. Scofield and Ryrie emphasize distinctions between Israel and the church and literal fulfillment of prophecy (e.g., Acts 15:15-17). The New Geneva Bible takes a nondispensational ap-proach at these texts. Notes in liberal study Bibles often counter the literal understanding of the text (e.g., Josh. 10:11) and point out stories and events they feel are contradictory or fabricated (e.g., Judg. 1; 1 Chron. 21). Pentecostal and charismatic writers give extra attention to texts dealing with healing and spiritual gifts (e.g., Matt. 8:17; Acts 2).

Concordance and Index

As the cross reference system connects key words, phrases, and concepts through the biblical text, the index or concordance lists such connections in a section separate from the text. In function, an index and concordance are about the same. A concordance, however, is more specific in that it deals only with specific words, while an index can deal both with specific words and with general subjects and concepts.

Dictionary

A Bible dictionary, like an English dictionary, defines key technical words of the text. Like an encyclopedia, however, it goes beyond definition to give explanatory articles about Bible people, places, events, and subjects. Its information is drawn primarily from the biblical text and is often supplemented by historical, archaeological, and other biblical reference works.

Maps

Just about every Bible in print has a set of maps bound into it. More recent editions, such as the NIV Study Bible and The Word in Life Study Bible, have dozens of in-text maps detailing locations and movements in the biblical narrative. Many sets of maps are indexed so that countries, cities, and natural landmarks can be easily located.

Charts and Other Illustrations

Charts gather and display biblical and historical data in a more visual form. The Thompson Chain-Reference Bible was one of the first to make extensive use of charts in outlining biblical history, character studies, and topical information. The New Open Bible and The Word in Life Study Bible use charts to diagram and summarize the contents of each book of the Bible. The NIV Study Bible has three dozen charts that gather biblical materials and integrate them with historical and cultural information.

Special Essays and Articles

Most study Bibles have special articles on such subjects as how to understand the Bible, outlines of biblical history and archaeology, theological themes, the history of Bible translation, and so on. One can almost evaluate the articles in a study Bible by its table of contents. The titles and number of pages alone may reveal how useful they are and how often one might consult them. Some are so brief or general that one may read them only once or never at all.

Harmony of the Gospels and Old Testament History

Many study Bibles organize the events of the Gospels into a roughly chronological outline, showing both the parallels and unique accounts of each. This parallel outline is called a harmony, usually presented in the subheads of the biblical text or as a separate feature. Some more recent study Bibles, such as The NIV Study Bible, do the same for OT parallels.

A SURVEY MAJOR STUDY BIBLES²
Objectively Oriented Study Bibles

Dickson New Analytical Study Bible (World, 1931; [9th] Revised Edition, 1973) KJV

The Dickson New Analytical Study Bible has about 800 pages of well-designed helps. A general introduction to the Bible and a 184-page Bible dictionary precede the text. Each book has an introduction and an analytical chart, followed by a discussion of that books outstanding facts. The volume concludes with, among other features, a 42-page topical Bible and a 117-page concordance. A 17,000-entry general index ties together all of these features.

New Open Bible (Nelson, 1975; Expanded Edition, 1990) KJV, NASB, NKJV

The major features of the New Open Bible are its "Biblical Cyclopedia Index" (a 300-page topical Bible/concordance), lengthy book introductions and outlines, "Christian Life Study Outlines" in the NT, and concordance. Alternate translations and cross references are given at the end of each verse, though the space limitations of this format result in a rather small reference system. Other features include an outline harmony of the Gospels and articles on biblical backgrounds. Expanded editions in 1983, 1985, and 1990 have lengthened book introductions with analytical charts to illustrate their outlines, a 24-page "Visual Survey of the Bible," and 40 pages of key word studies. Because of its variety of features and its availability in three major translations, the New Open Bible is very popular among evangelicals.

Thompson Chain-Reference Bible (Kirkbride, 1908; 5th Improved Edition, 1988) KJV, NIV, NASB, NKJV

The heart of this work is its unique chain-reference system. Thompson developed a "Chain Index" of more than 4,000 biblical subjects that forms a 196-page "Topical Bible and Dictionary" (KJV edition) immediately following the biblical text. Then, rather than simply sprinkling the margins with cross-references, he lists the specific topics in each verse with their index number, and often identifies the next biblical reference in the chain. By turning to the numbered topic in the back or following the references through the text, one is led in a well-organized thematic study.

This Bible also contains more than 50 additional features in its eight "departments," including introductions and outlines of each book, character studies, dozens of historical and topical charts and diagrams, an archaeological dictionary, and a concordance, all of which are keyed by number to the text and index. Because of its valuable reference system and its availability in four of the top five translations, the Thompson Chain-Reference Bible remains a popular choice.

Subjectively Oriented Study Bibles
Conservative:Dispensational

Companion Bible (1910; Kregel reprint, 1990) KJV

Originally published in six volumes, this massive work of more than 2,150 pages contains reams of valuable, though sometimes eccentric, study helps. Each book is introduced and outlined, but each section and paragraph is also outlined in further detail in the notes that parallel the text. The notes themselves contain explanatory, topical, linguistic, and historical insights and are keyed to detailed studies in the 198 appendices that follow the text. The writer, E. W. Bullinger, is known for his ultradispensational teaching in other writings, but in the Companion Bible his dispensationalism is limited to the book introductions and appendices and is hardly more radical than Scofield or Ryrie.

Ryrie Study Bible (Moody, 1976 [NT], 1978; Expanded Edition, 1994) KJV, NASB, NIV

The Ryrie Study Bible can be characterized as the Scofield Reference Bible for the end of the twentieth century. Though Ryrie is an advocate of dispensationalism like Scofield, he does not promote it as emphatically. Notes contain explanatory, historical, and cultural information as well as doctrinal insights. The expanded editions of 1994 incorporated additional notes and many in-text graphics and maps to the classic text. Unique to this study Bible is its 22-page "Synopsis of Bible Doctrine," which outlines major elements of theology and lists the interpretations of several major systems at each point. Available in three of the top five translations, the Ryrie Study Bible has a strong following among evangelicals.

Scofield Reference Bible (Oxford, 1909, 1917) and New Scofield Reference Bible (Oxford, 1967) KJV, NIV, NASB, NKJV

Perhaps no study Bible has been so widely used or so strongly criticized as the Scofield Reference Bible. Its wide use results from its excellent organization, its high view of the inspiration and unity of Scripture, and its interpretive scheme. The interpretive scheme, dispensationalism, has also generated most of its criticism. Critics of dispensationalism feel it cuts the Bible into too many pieces, teaches different ways of salvation, and wrongly expects a literal future fulfillment of prophecies relating to Israel. Nonetheless, Scofield retains a strong following among conservative evangelicals.

Conservative: Evangelical

Disciples Study Bible (Broadman & Holman, 1988) NIV

The notes and essays of this study edition are exclusively theological, developing 27 major doctrines (e.g., God, salvation, Christian ethics) throughout the notes. Essays summarize the history of doctrines, with bibliographies for further study and an index to all the notes, and offer practical "Life Helps." Among the doctrinally oriented Study Bibles, the Disciples Study Bible is one of the most thorough.

Harper Study Bible (Zondervan, 1964; revised 1985, 1991) NASB, NRSV

Harold Lindsell edited the original RSV edition in 1964 and the NASB in 1985; the NRSV edition was edited by Verlyn Verbrugge. Book introductions precede the text, as do general outlines which are expanded in detail in the text itself. References are in a single side column, and explanatory, historical, and theological comments are in notes at the bottom of the page. These notes are indexed by subject. One of the few evangelical study Bibles currently available in the NRSV, the Harper Study Bible remains a useful resource.

Hebrew-Greek Key Study Bible (AMG/Baker, 1984) KJV, NASB

Spiros Zodhiatess Hebrew-Greek Key Study Bible attempts to communicate insights from the original languages to the English reader. Several key words in each verse are underlined and footnoted according to Strongs numbering system. Strongs Hebrew and Greek dictionaries are reproduced in the back of the Bible. Zodhiates has also included three major features of his own. First, 170 pages of similarly numbered "Lexical Aids" expand on Strongs definitions of key words. Second, he has noted key aspects of Greek grammar with a system of abbreviations. Third, he has provided explanatory notes for difficult and important passages. The NIV edition planned for 1996 will contain a more up-to-date analysis of the NIV and the original languages and completely new dictionaries.

Life Application Bible (Tyndale, 1987, 1993) KJV, LB, NIV, NKJV, NRSV

In addition to its application emphasis, this trend-setting volume has much explanatory and historical information in its introductions, charts, maps, and character studies, and thus should not be overlooked as a research-oriented study Bible. Its materials were generated by Youth for Christ under the general editorship of Bruce B. Barton, with more than a dozen theological reviewers from well-known evangelical institutions. Because of its practical features and its availability in five of the top ten translations, the Life Application Bible is currently one of the best-selling study Bibles on the market.

New Student Bible (Zondervan, 1986, 1992) KJV, NIV, NRSV

Originally intended for youth, this easy-to-use study edition has been purchased by millions of adults for their own use. Designed by Philip Yancey and Tim Stafford to provide easy access and useful insights to beginning readers, the New Student Bible starts with a "3-Track Plan for Reading the Bible." Track one introduces the Bible with two-week, one-chapter-a-day reading guides to the Life of Jesus, the life of Paul, and the Old Testament. Track 2 samples every book of the Bible, 186 chapters in six months. Track 3 is a three-year, whole Bible reading schedule. Introductions attempt to capture the essence of each book in contemporary terms and images. Almost every page of the text has at least one boxed explanatory comment or life-related insight to give meaning and momentum to daily Bible reading. These materials are indexed in a 30-page Subject Guide at the end of the book.

NIV Study Bible (Zondervan, 1985, 1995) NIV

The NIV Study Bible, as the name implies, was created specifically for this version. Edited by Kenneth L. Barker, its 44 contributors (37 of whom were NIV translators) represent a wide denominational spectrum of international evangelicalism. A unique feature of this Bible is that the contributors represent no exclusive theological alignment. The notes often present more than one possible understanding. An example is Revelation 20:2, where three major perspectives on the millennium are summarized, as opposed to Ryrie and Scofield, which are exclusively premillennial. The 1995 revision enhanced the readability and graphics and added some notes. The Concordia Self-Study Bible (Concordia, 1986) is a specialized edition with additional materials from a conservative Lutheran perspective. Because of the thoroughness and quality of its features, the NIV Study Bible has sold nearly three million copies and is this writers preferred choice.

The Quest Study Bible (Zondervan, 1994) NIV

Christianity Today provided the materials for this unique study Bible. Its notes are in a question-answer format. The questions were drawn from a survey of more than 1,000 people; the answers were provided by more than 100 contributors under the editorship of Marshall Shelley. These notes are also indexed by subject. Key biblical and theological terms, like grace, parable, and soul are flagged with a raised ^D to indicate they are defined in the concise dictionary. The Quest Study Bible can be recommended to and used by Christians as well as seekers.

Word in Life Study Bible ([NT] Nelson, 1993) NKJV, NRSV

This seeks to be a "user-friendly" study Bible with its extensive use of boxed and shaded graphics, articles, maps, and line drawings in a two-color presentation. Its study features and the biblical text are both indexed for more systematic study. The quantity of its features and its generous type size are underlined by the fact that the NT alone fills more than 1,000 pages.

Conservative: Pentecostal / Charismatic

Dakes Annotated Reference Bible (Dake, 1961 [NT], 1963) KJV

Dakes is the product of 43 years of study and is one of the few study Bibles that has more words in its helps than in the Bible. Most of Finis Jennings Dakes materials are set in two columns that appear on each page beside the two columns of biblical text. His introduction claims 500,000 cross-references, 35,000 notes and comments, 8,000 outlines, and 2,000 illustrations. Many of these materials are lists of observations from the text, but much is interpretive, with emphasis on prophecy, healing, and the miraculous.

This work contains a great deal that is speculative and unorthodox, such as Dakes belief in Gods "spirit body" with "bodily parts" that "goes from place to place" (pp. 96-97 [NT]), his strong teaching on racial segregation (e.g., pp. 148 [OT] and 159 [NT]), and his dogmatism on just about every subject he addresses. The Dakes study Bible cannot be recommended to journal readers, charismatic or not.

Full Life Study Bible (Zondervan, 1992) KJV, NIV

Primarily the work of Donald C. Stamps and J. Wesley Adams, with nine editorial advisors, this study Bible represents the mainstream of modern charismatic theology. A system of icons in the margins highlights themes of interest, such as the baptism of the Holy Spirit, gifts, healing, and faith that moves mountains. Seventy-three essays expand on key concepts as well as the editors personal emphases. For example, three of the essays argue strongly that all positive references to wine in the Bible refer to unfermented grape juice and that all Christians are required to abstain from alcohol. The Full Life Study Bible is the most moderate of the charismatic study Bibles and can be recommended to journal readers.

Spirit-Filled Life Bible (Nelson, 1991) KJV, NKJV

The Spirit-Filled Life Bible is the product of 67 contributors, many of them high-profile pastors such as Jack Hayford (general editor), Frederick Price, and Oral Roberts. In addition to book introductions and textual notes, "Kingdom Dynamics" discuss 22 major topics such as evangelism, seed faith, prosperity, gifts, and healing at 350 texts. "Word Wealth" studies offer 550 brief Greek and Hebrew word studies, indexed to Strongs numbering system. "Truth in Action" sections stress personal application at the end of each book. The notes and topical studies show both continuities and contrasts within charismatic theology. At Malachi 3:8-12, for example, the cautious notes by John Louwerse contrast to the Kingdom Dynamics by Frederick Price, who states that if one does not tithe properly one is robbing God, and the "law of God cannot work on your behalf." The reader is thus cautioned that this study Bible contains both moderate charismatic theology and more extreme "word-of-faith" elements.

The Word Study Bible (Harrison House, 1990) KJV

The Word Study Bible is a two-column, red-letter text edition of the KJV with a reference system of 12 topics of primary interest to the charismatic movement. Relevant verses are identified with a symbol, but have no further explanation. All references are listed in a topical concordance. Each topic is summarized in an eight-page article by a well-known author, such as Kenneth Hagin on faith, Kenneth Copeland on prosperity, and Marilyn Hickey on victorious living. Because this work represents the "health and wealth" or "word- of-faith" perspective of the charismatic movement, it cannot be recommended to journal readers.³

Conservative: Reformed

New Geneva Study Bible (Nelson, 1994) NKJV

Consciously titled after the influential, Calvinistic Geneva Bible, this work is subtitled "Bringing the Light of the Reformation to Scripture." Fifty-five scholars under general editor R. C. Sproul contributed to its contents. Its informative notes are supplemented by nearly 100 theological essays, 61 maps, and 47 charts. Its theological orientation is Reformed and Calvinistic, but its materials recognize a range of understanding within that tradition. The introduction to Revelation, for example, summarizes the three major millennial perspectives without stating that any one position is the Reformed position. This new volume should be well received and widely circulated within the Reformed community.

Conservative: Wesleyan / Holiness

The Wesley Bible (Nelson, 1990) NKJV

This work is the modern heir to John Wesleys Explanatory Notes upon the New Testament (1755) and claims to be the only study Bible written from a Wesleyan-Arminian perspective since Wesleys Notes. Annotations provide general explanations, promote Wesleyan theology, and emphasize holy living. Fifty-five "Focus Notes" expand on various topics, such as "Two Kinds of Sin" and "The Terminology of Entire Sanctification." Forty-seven maps, 51 charts, 16 essays, and a concordance round out the major features of this volume.

Nonconservative: Mainline Protestant

Because the following resources do not approach the biblical text from a conservative or orthodox perspective, they cannot be recommended to journal readers as a primary study Bible. They are included in this article for the sake of thoroughness.

Cambridge Annotated Study Bible (Cambridge, 1993) NRSV

The Cambridge Annotated Study Bible is primarily the work of Howard Clark Kee, a New Testament scholar, with contributions by Richard L. Jeske. One hundred pages of general essays and book introductions precede 1,065 pages of biblical text (without Apocrypha) and annotations. The notes summarize sections and paragraphs of biblical texts. The cross-reference system is separated, but is not dramatically larger than the references offered in the notes of the editions below. Unique to this volume is a 65-page glossary, combining the features of a Bible dictionary and subject index. A Gospel harmony and eight color maps complete the features.

HarperCollins Study Bible (HarperCollins, 1993) NRSV

The HarperCollins Study Bible devotes 2,388 pages to biblical text (including Apocrypha) and study helps. The 61 contributors represent Protestant, Catholic, and Jewish perspectives and are all members of the Society of Biblical Literature. Three of the four associate editors and nine of the contributors are female. The book introductions and annotations share a modern critical perspective with the Oxford and Cambridge editions. Comments attempt to explain the text in light of modern linguistic and archaeological research without a theological bias; however, the authors do regularly point out what they consider to be errors and inconsistencies (see the introduction to Exodus and notes at Josh. 11:22; 1 Sam. 2:1). The notes are the most voluminous of the three and also contain 19 in-text maps, 25 charts, 16 color maps, and an index.

New Oxford Annotated Bible (Oxford, 1977, 1991) NRSV

This is the revised and enlarged edition of the Oxford Annotated Bible (1962, 1973, 1977), widely used in mainline Protestant and Roman Catholic churches and a standard textbook in colleges, seminaries, and divinity schools for three decades. It enjoys the prestige of having been coedited by Bruce M. Metzger, chairperson of the NRSV Bible Committee. Some 2,081 pages are devoted to the Bible, Apocrypha, and study helps from 36 contributors. Features include two- dozen essays, introductions and annotations to each book of the Bible and Apocrypha, 16 full-color maps, and indexes to annotations and maps. Available with and without Apocrypha, it is the standard nonconservative edition of the NRSV.

Oxford Study Bible (Oxford, 1992) REB

This volume is a revision and update of the Oxford Study Edition of the New English Bible (Oxford, 1976). Editor M. Jack Suggs served as NT editor to both works. Nineteen articles by 20 contributors fill 197 pages. Each book in each section has its own brief introduction, summarizing its contents and the scholarly consensus as to author, date, and setting. Brief annotations, containing commentary and cross-references, are at the bottom of the page. A 21-page index to people, places, and themes in the Bible follows. Fourteen Oxford Bible maps round out the features.

Nonconservative: Roman Catholic

The following three study Bibles are post-Vatican II in scholarship and thus are very similar in perspective to the mainline Protestant Bibles above, and thus cannot be recommended to journal readers. Unique is their Catholic distinctive, which is often brought out in the annotations to the NAB and NJB.

The Catholic Study Bible (Oxford, 1990) NAB

Thirteen scholars, including general editor Donald Senior, contributed to the 577 pages of "Reading Guides" that precede the text. These contain brief academic introductions and section-by-section surveys of each book of the Bible, with bibliographies for further reading.

The Catholic Bible: Personal Study Edition (Oxford, 1995) NAB

Most of the features of this work build on The Catholic Study Bible and are presented as "Reading Guides" to the books of the Bible in the first 497 pages of the book. These introduce the sections and books of the Bible, expand on special themes, define terms, and ask study questions. It was edited by Jean Marie Hiesberger with four contributors, three editorial advisors, and three educational advisors.

New Jerusalem Bible (Doubleday, 1966, 1985)

The NJB and the Jerusalem Bible it replaced were both translations and study Bibles from their beginning, featuring introductions, cross-references, and annotations. These materials were produced by the Ecole Biblique in Jerusalem. Each section of the Bible (e.g., Pentateuch, Prophets, Gospels) is given its own broad introduction. Specific book introductions are also a part of this general literary and historical treatment. The cross-references and notes, however, are more numerous and more thorough. The notes occasionally have a distinct Catholic flavor (e.g., p. 1969), but for the most part represent a widely acceptable critical approach.

HOW TO CHOOSE A STUDY BIBLE
Determine the Translation

The most important decision to make when choosing a Bible is selecting a translation. If a particular translation is preferred, ones choices in study Bibles are narrowed to a handful. On the other hand, if one cannot decide between two or three translations, the study edition itself may settle the issue.

Since the mid 1980s, the NIV has been the best-selling English Bible in the US; together the NIV and the KJV account for as much as 60 percent of Bible sales.⁴ Most major study Bibles are available in one or both of these versions. Also in the top 10, with study editions recommended to journal readers, are the NKJV, NRSV, and NASB.⁵ All of these versions are dependable and useful for serious study and personal devotions.

Study Bibles Reviewed in This Article
(* not recommended to journal readers)

I. Subjectively Oriented
A. Conservative: Dispensational
1. Companion Bible (Kregel) KJV
2. Ryrie Study Bible (Moody, Expanded Editions) KJV, NASB, NIV
3. Scofield Reference Bible (Oxford) KJV
4. New Scofield Reference Bible (Oxford) KJV, NIV, (World) NASB,
(Nelson) NKJV
B. Conservative: Evangelical
1. Disciples Study Bible (Broadman & Holman) NIV
2. Harper Study Bible (Zondervan) NASB, NRSV
3. Hebrew-Greek Key Study Bible (AMG) KJV, NASB
4. Life Application Bible (Tyndale) KJV, LB, NIV, NKJV, NRSV
5. New Student Bible (Zondervan) KJV, NIV, NRSV
6. NIV Study Bible (Zondervan) NIV
7. The Quest Study Bible (Zondervan) NIV
8. Word In Life Study Bible ([NT] Nelson) NKJV, NRSV
C. Conservative: Pentecostal / Charismatic
1. * Dakes Annotated Reference Bible (Dake) KJV
2. Full Life Study Bible (Zondervan) KJV, NIV
3. Spirit-Filled Life Bible (Nelson) KJV, NKJV
4. * The Word Study Bible (Harrison House) KJV
D. Conservative: Reformed
New Geneva Study Bible (Nelson) NKJV
E. Conservative: Wesleyan / Holiness
The Wesley Bible (Nelson) NKJV
F. Nonconservative: Mainline Protestant
1. * Cambridge Annotated Study Bible (Cambridge) NRSV
2. * HarperCollins Study Bible (HarperCollins) NRSV
3. * New Oxford Annotated Bible (Oxford) NRSV
4. * Oxford Study Bible (Oxford) REB
G. Nonconservative: Roman Catholic
1. * The Catholic Bible: Personal Study Edition (Oxford) NAB
2. * The Catholic Study Bible (Oxford) NAB
3. * New Jerusalem Bible (Doubleday)
II. Objectively Oriented
A. Dickson New Analytical Study Bible (World) KJV
B. New Open Bible (Nelson, Expanded Edition) KJV, NASB, NKJV
C. Thompson Chain-Reference Bible (Kirkbride) KJV, NIV, NASB, NKJV

Babette's Feast

选自《恩典多奇异》(What's so amazing about grace?)

楊腓力(Philip Yancey)著／徐成德譯

http://www.campus.org.tw/public/cm/cm04/9904-5.html

---

出生於丹麥的凱倫‧布里森（Karen Blixen）嫁了個男爵，於一九一四至三一年間在英屬東非經營咖啡農場（她寫的《遠離非洲》敘述了這些事）。離婚後回到丹麥，以筆名狄妮森（Isak Dinesen）用英文寫作。其中一篇故事「芭比的盛宴」於八○年代拍成電影，成了經典作。

狄妮森將她的故事置於挪威，不過丹麥製片人將地點換到丹麥東海岸，泥濘路與茅舍的貧苦漁村。在這沉鬱的地方，一個白鬍子牧師帶領一小群嚴謹的信義宗信徒。

該地僅有的一點點引誘這村人的屬世享樂，也悉數被這派人唾棄。他們都穿黑衣，只吃清水煮魚，以及麵包與水再加一滴酒煮的麵糊。安息日大家聚集，唱「耶路撒冷，甜美家鄉，我心饗往。」他們的指南針已定向新耶路撒冷，地上生涯則當作抵達天城不得不忍受的過程。

年邁鰥居的牧師有兩個年輕女兒：馬丁妮，取名記念馬丁路德；菲麗帕，則記念路德的門生菲利普。兩人怎麼掩飾，也蓋不住她們照人的明豔，有的人來聚會，只為了大飽眼福。

馬丁妮引起了一個年輕英俊的騎士軍官矚目，但是她拒絕了男方的追求，不然誰來照顧年邁的父親呢？軍官騎馬離去，娶了蘇菲亞女王的侍女。

菲麗帕不僅貌美，還有夜鶯一樣優美的歌聲。當她歌頌耶路撒冷，就像天城發出的嘹亮聲音。而菲麗帕認識當時最有名的法籍歌劇家阿奇葉‧帕賓（Achille Papin ）。他當時在海岸地區休養，有一天走過死寂小鎮的泥巴路，卻聽到有資格在巴黎歌劇院演唱的絕好聲音，令他大吃一驚。

請容我教你正當的方法唱歌，帕賓力勸菲麗帕。全法國都會臣服於你腳前。皇親貴冑會排隊等著見你，你也會坐馬車到富麗堂皇的英格烈餐廳用餐。菲麗帕聽了受寵若驚，允諾上幾堂課，不過就上這幾堂。唱愛情歌曲讓她緊張，而心中的悸動更是擾亂了她。當她唱完Don Giovanni裡的詠嘆調，在帕賓的懷中，他的嘴唇輕擦過她的，菲麗帕毫無疑問知道，這些樂趣必須要棄絕。父親寫信謝絕了以後的課程，而帕賓悵然返回巴黎，猶如遺失了中獎的彩券。

十五年過去了，漁村變遷也不少。兩姐妹如今已是邁入中年的老處女，想要繼續亡父的事 工，但是沒有他鐵腕的領導，教會鬧得四分五裂。有弟兄為了生意上的事與另一弟兄有嫌隙。大家也在謠傳有兩個會友已經私通三十年。一對老太太彼此已經十年不 講話。安息日固然還有聚會、唱古舊的聖詩，不過音樂已經失去原先的光彩，也沒多少人願意參加。儘管問題重重，兩個女兒依然忠心耿耿地安排聚會，替牙齒掉光 的老年人作水煮麵包。

有天晚上傾盆大雨，沒有人會想要這時候在外面的泥濘路上走，兩姐妹卻聽見門前砰地一 聲。她們一開門，有個女人昏倒在那裡。把她弄醒，卻發現她不會講丹麥話。女人交給兩姐妹一封帕賓的信。菲麗帕看到他的名字，臉頰就不禁飛紅，手顫抖著唸那 封介紹信。女人的名字叫芭比，丈夫與兒子在法國內戰喪生，她的生命也有危險，必須要逃出來。帕賓替她找到船位來這裡，希望村人能可憐可憐她。「芭比會煮 飯，」信上寫著。

兩姐妹付不起錢，而且對雇個女傭也不是很放心。她們不信任芭比的廚藝--法國人不是又吃馬肉、又吃青蛙嗎？然而芭比比手劃腳的哀求，願意作任何家事，只要供她吃住，兩姐妹心軟了。

芭比為她們工作了十二年。她們第一次教芭比如何殺魚、煮麵包糊，她的眼睛睜得比什麼都大，鼻子微皺一下，可是從來沒有質疑交給她的差事。她餵飽村裡的窮人，也擔下所有的家事，甚至幫忙安排安息日的聚會。大夥兒都同意，芭比給這死氣沉沉的漁村注入了生機。

芭比從不提以前在法國的事，所以十二年後收到第一封信，委實令馬丁妮與菲麗帕驚訝。芭比讀完信，望著注視她的兩姐妹，不經心地告訴她們，她走大運了。巴黎有個朋友每年用她選的號碼買彩券，今年她贏了，而且贏了一萬法郎！

兩姐妹緊握芭比的手恭喜她，心底卻發沉。她們知道芭比要走了。

芭比中彩券那陣子，兩姐妹恰巧在討論如何慶祝父親的百歲冥誕。芭比來找他們請求一件事。十二年來我沒有要過任何東西，她這麼說。兩姐妹點頭。可是現在我有個請求：我願意為慶祝會作菜，為你們作一頓正宗的法國酒席。

兩姐妹雖然對這計劃有微詞，但是芭比說得沒錯，十二年來她沒求過任何好處，所以除了首肯，她們還能說什麼呢？

錢從法國寄來，芭比外出了幾天，去辦酒席事宜。她回來後的幾個禮拜，村民觀看船靠岸 卸下酒席用的東西，不可置信地交換眼色。工人拉著手推車，上面裝滿一桶一桶的小鳥。成箱的香檳--是香檳哪！--還有酒也隨之運到。整個牛頭、新鮮蔬菜、 菌菰、野禽、火腿、奇怪的海產，還有一隻活龜，擺動著蛇一樣的頭。這些都進了由芭比統御的廚房裡。馬丁尼與菲麗帕看見這些亂七八糟的東西緊張起來，趕快向 如今只剩下十一名的蒼老會友解釋，她們何以勉為其難的答應。每個人都嘰咕著諒解的話。經過討論，大夥同意來吃這頓飯，而且不評論菜的好壞，免得芭比想錯 了。舌頭原是用來讚美感恩的，不是用來耽溺於異國風味食品的。

十二月十五日，吃飯的那一天下雪了，呆板的小鎮蒙上一層銀白，反倒有點生氣。兩姐妹很高興有不速之客參加：九十歲的魯小姐由侄子陪同赴席。侄子就是多年前追馬丁妮的騎士軍官，如今是將軍級的皇家侍衛了。

芭比不知用什麼法子搜集了夠用的瓷器與水晶，並且用蠟燭與常青植物裝飾房間。餐桌也擺置得很美麗。開始上菜時，村人記得他們的協議，都坐著不吭聲，像群圍在池塘邊的烏龜。只有將軍一直稱讚好酒好菜。

「阿曼堤亞多！」他舉起第一杯酒讚嘆說，「這是我喝過最純的阿曼堤亞多。」等他喝第一口湯，他發誓喝到的是龜肉湯，可是這裡沿岸哪來的龜啊？

「好吃極了！」將軍嘗了下一道菜又這麼說，「這是道Blinis Demidoff！」其他宴客臉上佈滿皺紋，也在吃同樣的山珍海味，可是既無表情也無意見。將軍一再誇讚一八六○年份的香檳，芭比要廚房幫忙的男孩不停替他斟滿酒杯。好像只有他才會品嘗眼前的美饌。

村民雖然沒有品論酒菜，可是筵席的氣氛似乎在他們身上產生神妙的效果。酒酣耳熱之餘，口齒也放鬆了，講起老先生還在世的歲月，講起海灣結凍的那個聖誕節。

作生意騙人的那個弟兄終於認錯，兩個鬧僵了多年的婦人也開始講話。有個老太太打嗝，坐在旁邊的一個弟兄毫不思索地說：「哈利路亞！」

而將軍好像只知品論酒菜。當廚房端上壓軸菜鵪鶉，將軍叫說他在歐洲僅在一處見過這道菜，就是巴黎聞名的英格烈餐廳；那裡有個女廚很有名氣。

將軍酒醉飯飽，喝得飄飄然，終於按倷不住，站起來發表談話。「朋友們，慈悲與真理已 經相遇」他開始說。「公義與極樂亦將相吻」他至此要稍停片刻，「因為在下平時演說無不小心準備，了解演說目標，然而在此與單純的會友為伍，那戴滿勳章的將 軍猶如成了傳聲筒，傳述註定由他帶出的信息。」將軍的信息是恩典。

雖然那批會友並不完全聽得懂將軍的談話，但是在那一刻，「地上的虛幻如雲煙自眼前飛散，他們看見了宇宙的原貌。」這小群人道別，披著閃耀的雪花，在繁星密佈的天空下沒入小鎮裡。

「芭比的盛宴」以兩幕場景收尾。在外面，這些老輩人圍著噴泉激情地唱著古舊的信心歌曲，端的是一幕同心合意的場面：芭比的盛宴開了門，恩典悄然進來。狄妮森又寫道，他們覺得「好像罪已洗淨，潔白如羊毛，而且重新穿上這無瑕的衣袍，如小綿羊一般跳躍。」

最後一幕則是在屋內，廚房裡堆滿了未洗的碗盤、油漬的鍋子、貝殼皮、龜甲、軟骨、打破的桶、蔬菜碎邊兒，還有空瓶子，像是發生了災變一樣。芭比就坐在這些東西中間，累得好像十二年前那晚上她剛來的模樣。兩姐妹驀的想到，每個人都遵守誓言，沒有就芭比作的菜說過半句話。

「芭比，今天的晚餐非常好吃，」馬丁妮有些遲疑地說。

芭比的思緒好像飄往很遠，過了一陣子才說：「我以前是英格烈餐廳的廚子。」

「芭比，等你回巴黎以後，我們還會記住這一晚，」馬丁妮又說，好像沒聽見芭比講話。

芭比告訴他們，她不會回巴黎了。所有的親友死的死，坐牢的坐牢。更何況，回巴黎花費很貴。

「那你的一萬法郎呢？」兩姐妹問道。

芭比的話好像投下了一枚炸彈。她贏來的一萬法郎已經都用在酒席上，花得一文不剩。不必這麼震驚，她告訴兩姐妹。再說，英格烈餐廳像樣的十二人份晚餐就需要這麼多錢。

在將軍的談話裡，可以明明確確看出，狄妮森寫《芭比的盛宴》不是講美食的故事，而是恩典的比喻：一件禮物，花費了贈予者的所有，領受的人分文不動。將軍對聚集在芭比桌前那群表情嚴峻的會友說了這段話：

我們都聽人說過恩典在宇宙間可尋見。然而出於人類的愚眛與目光短淺，我們竟以為屬天的恩典是有限的....但是當我們眼目得開那一刻，我們看見也體會到，恩典是無限的。諸位親朋好友，恩典無求於我們任何東西，而單單要我們充滿信心等候領受，並心存感恩宣述。

十二年前，芭比來到這群沒有恩典氣息的人當中。身為馬丁路德的追隨者，他們每個星期 天聽恩典的信息，卻在其他天想要藉著敬虔與苦行贏取神的喜愛。結果恩典以筵席的面貌臨到他們。芭比的盛宴，千載難求的珍饈就如此為一群根本沒有做什麼的人 鋪張。恩典以其慣有的方式臨到那座小漁村：免費、沒有附帶條件、對方請客。

Put a Purity Ring in my heart

背景介绍： http://en.wikipedia.org/wiki/Purity_ring

Purity rings, or chastity rings originated in the United States in the 1990s among Christian affiliated sexual abstinence groups. The rings are sold to adolescents, or to parents so that the rings may be given to their adolescent children as gifts.

It is intended that wearing a purity ring is accompanied by a religious vow to practice celibacy until marriage. The ring is usually worn on the left ring finger with the implication that the wearer will remain abstinent until it is replaced with a wedding ring. Although the ring is worn on the hand, where others can see, its main purpose is to serve as a constant reminder to the wearer of their commitment between themselves and God to remain pure until marriage. There is no particular style for purity rings; however, many worn by Christians have a cross in their design in reference to Jesus Christ. Some rings contain a diamond chip or other gemstone and/or "True Love Waits", "One Life, One Love", or another similar saying embossed somewhere on the ring.

A chastity ring

一则相关新闻：

http://www.thesun.co.uk/sol/homepage/news/article238662.ece

School bans girl's 'virgin' ring

A GIRL of 16 banned from wearing a chastity ring to school launched a High Court bid yesterday to keep it on.

Teachers ordered Lydia Playfoot to take off the silver Christian band, which is a sign of her vow to not have sex before marriage.

Her all-girls school says the ring ? engraved with a Biblical verse saying “Keep clear of sexual sin” ? is jewellery and breaks uniform rules.

But Lydia claims it is discrimination. She argues that Muslim and Sikh girls can wear headscarves and religious bangles, while other pupils have worn nose rings and tongue studs.

某种程度上，我反对形式大于内容的东西。上帝看重内心，信心和行为要一致。自然不会因为每天朝圣城叩拜n次，起身又去辱骂行淫，有特别的恩典，好像各打50大板，做买卖一样销帐。并且单在心里犯罪，并不比肉体上犯罪更有借口逃脱最终的审判。

归根到底，爱是什么？难道只是一种感觉，从一个戒指换到另一个戒指这么简单？

每每查验爱的篇章：

爱是恒久忍耐，又有恩慈；爱是不嫉妒，爱是不自夸，不张狂，不做害羞的事，不求自己的益处，不轻易发怒，不计算人的恶，不喜欢不义，只喜欢真理；凡事包容，凡事相信，凡事盼望，凡事忍耐。爱是永不止息。1Co: 4-8

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.

都一如那一晚在ITB128，Jo翻到给我时的讶异——原来神是以这样的爱来爱我，原来我是如此活不出这样的爱。

把上面的“爱”换作“神”或者“耶稣”，名副其实，然而，把自己的名字换上去，又是如此的不配。

神的标准向来很高。但“不知道也不去做”，“知道了也不去做”，“知道了努力在做”，您觉得哪个是神所喜悦的呢？

Hello Love

http://www.christianitytoday.com/music/reviews/2008/hellolove.html


Chris Tomlin
Hello Love (sixsteps/Sparrow)
Released September 2008
By Russ Breimeier

Sounds like … the modern worship of Matt Redman, Matt Maher, Shane & Shane, and Lincoln Brewster, not to mention the Passion worship albums that Tomlin participates in.

At a glance … Hello Love has its fair share of strong new worship anthems sure to be embraced by the church, though much of the album also sounds as if Chris Tomlin is rehashing old ideas.

Track Listing

1. Sing, Sing, Sing 2. Jesus Messiah 3. You Lifted Me Out 4. God of This City 5. I Will Rise 6. Love 7. Praise the Father, Praise the Son 8. God Almighty 9. My Deliverer 10. With Me 11. Exalted (Yahweh) 12. All the Way My Savior Leads Me

He's one of Christian music's best-selling recording artists with several radio hits and Dove awards to his credit. He's also one of the world's most revered worship artists, excelling at writing songs for the church that are easy to pick up yet hard to forget. When you put it all together, it's no wonder that Chris Tomlin has become one of the biggest artists in Christian music, but such success makes it easy for fans of worship and Christian pop to lose perspective through raised expectations.

Tomlin's fifth studio recording Hello Love is in many ways more of the same compared to his previous albums. Is that good or bad? Some say that someone of Tomlin's caliber should push himself and revolutionize his sound, but since that's never been his goal as a worship leader, is it a realistic expectation? Others believe Tomlin should offer more of the same since his music has served the church so well over the last decade—practically speaking, does the church truly benefit from more of the same?

Truth be told, there's validity to both sides of that debate. Even the first radio single "Jesus Messiah" has drawn mixed reactions, some calling it another catchy Tomlin classic, with others saying it sounds exactly like his past work, little more than an excuse to build a song around the word "Messiah." Personally, I see it as overly familiar, yet an accessible ballad that beautifully explains the Son of God's sacrifice.

Other songs are similarly mixed. "Sing, Sing, Sing" is a song of praise similar to plenty other driving rockers from modern worship in the last decade, particularly Tomlin's own cover of Jon Abel's "Awesome Is the Lord Most High." Yet lower it several keys (like most Tomlin songs) and the average contemporary worship service will readily embrace it. The same could be said of "You Lifted Me Out," a catchy rocker based on Psalm 40, but stylistically identical to the past work of Tomlin and numerous others. For that matter, "I Will Rise" was intended as a response to grief reminiscent of "It Is Well with My Soul," and indeed it borrows lyrically from that hymn and others. But while it's short on original lyrics, there's no denying that it's a beautiful and worshipful response to death, offering the hope of resurrection through Jesus.

For those wanting something sonically different from this worship leader, Tomlin and longtime producer Ed Cash do kick the sound up a notch in some spots. "Love" is a musical highpoint with an African Children's Choir bringing something different to the mix, adding up to a joyous anthem with some meaty verses about the nature of love: "It heals the sick, comforts the weak/Breaks the proud, raises the meek/In this life no guarantees, but there is love." There's also "God Almighty," which relies on a cool rhythmic hook carried by drums, piano, and strings—maybe not the sort of thing the average church will replicate, but the song offers one of the Tomlin's strongest choruses to date with lyrics borrowed from "Holy, Holy, Holy."

Speaking of which, Tomlin seems at his best on Hello Love when echoing classic church standards. Listeners might be surprised to learn that "Praise the Father, Praise the Son" is in fact an original, not a cover of an old hymn—like "In Christ Alone," it's one that nearly any church could embrace, regardless of worship style. "Exalted (Yahweh)" resembles some of the worship choruses from 20 or 30 years ago by Integrity and Vineyard, familiar in a good way and adaptable to many settings outside of the Brit pop feel here. And as with his reworked versions of "Amazing Grace" and "When I Survey the Wondrous Cross," Tomlin has teamed with Matt Redman to transform "All the Way My Savior Leads Me" with a sweet new melody and an added chorus.

I'd be remiss in failing to mention "God of This City" as another highlight, a hopeful and timely anthem by Irish worship band Bluetree, previously heard on the Passion album of the same name. Stylistically it resembles the writing of Redman, grounding worship in realities of the world we live in. But that said, Hello Love also has its share of forgettable tracks, namely "My Deliverer" and "With Me," which both feel comparably repetitive and plodding.

If I sound like I'm on the fence, it's because I am. This album is not as good as Arriving or See the Morning, but perhaps things would be different if Hello Love released before them. Those looking for new songs for corporate worship will still be pleased, and might want to consider the special worship leader edition of the album, which includes a second disc of sheet music and chord charts. Anyone expecting something that pushes the creative envelope of worship music like David Crowder Band won't find it here. Sure, it'd be nice to hear Tomlin push himself, but he's always been a pioneer, not an innovator, writing within the comfort zone, not outside of it.

When I Say "I Am A Christian"

When I Say "I Am A Christian"

by Carol Wimmer

When I say..."I am a Christian"
I'm not shouting "I am saved"
I'm whispering "I get lost!"
"That is why I chose this way."

When I say..."I am a Christian"
don't speak of this with pride.
I'm confessing that I stumble
and need someone to be my guide.

When I say..."I am a Christian"
I'm not trying to be strong.
I'm professing that I'm weak
and pray for strength to carry on.

When I say..."I am a Christian"
I'm not bragging of success.
I'm admitting I have failed
and cannot ever pay the debt.

When I say..."I am a Christian"
I'm not claiming to be perfect,
my flaws are too visible
but God believes I'm worth it.

When I say..."I am a Christian"
I still feel the sting of pain
I have my share of heartaches
which is why I seek His name.

When I say..."I am a Christian"
I do not wish to judge.
I have no authority.
I only know I'm loved.

當我說我是基督徒時
我並不是在叫喊著”我是得救的”
而是在低聲的說”我曾經迷失過”
“所以我選擇了這條路”

當我說我是基督徒時
並不是因為我覺得比你高一等
而是承認我ㄧ直在蹣跚而行
所以我需要一位生命中的嚮導

當我說我是基督徒時
我並不是在顯示自己很強壯
而是在承認自己的軟弱
並禱告尋求繼續前進的力量

當我說我是基督徒時
我並不是在吹噓我的成功
而是承認自己的失敗
並且沒有能力償還所背負的債

當我說我是基督徒時
我並不是在自我宣稱我是完美的
而是讓你看到我生命中的瑕疵是這麼的明顯
但神相信我是有價值的

當我說我是基督徒時
我還是會感到痛如針刺般
但我有神來分擔我的心痛
所以我會繼續尋求祂的面

當我說我是基督徒時
我並不是在評價你
因為我沒有那樣的權柄
我只知道我是被愛著的