稣典
返璞归真 豆瓣
Mere Christianity
9.5 (16 个评分) 作者: (英)路易斯(LewisC. S. ) 译者: 汪咏梅 华东师范大学出版社 2013
C.S.路易斯素作为20世纪英国最有力的基督教代言人,《返璞归真:纯粹的基督教》是他的著作中影响最大的一部,原著已印行数百万册。
《返璞归真:纯粹的基督教》是C.S.路易斯在第二次世界大战期间,应邀到英国广播公司发表的战时系列讲话。在这本书中,路易斯用通俗的语言、生动的类比、缜密的推理,阐述了“各个时代几乎所有的基督徒都共同持守的信仰”。
《返璞归真:纯粹的基督教》被公认为是路易斯最受欢迎的著作,并被誉为二十世纪最重要的宗教著作之一。
2018年8月23日 已读
三年后重读,真棒。被警醒了很多事情,也得到了很多安慰:路易斯让人知道,失败都是常态,唯有屡败屡战,“驾着那辆破旧马车竭力向前”,在每一个选择中更靠近“完全”一些。啊,这正义的人真是鼓舞人心。
稣典
沙漠教父言行录 豆瓣 Goodreads
The Sayings of the Desert Fathers
作者: [古埃及] 安东尼 等 译者: [英] 本尼迪克塔·沃德 英译 / 陈廷忠 中译 生活·读书·新知三联书店 2012 - 10 其它标题: Godfather words and actions in the desert records:Registered eastern godfather tower that that fixs the Zhao <Anne Tony spreads > (the Christianity is classic to translate a cluster) (Chinese edidion) Pinyin: sha mo jiao fu yan xing lu : shou lu le don...
《沙漠教父言行录》收录了沙漠教父安东尼所流传下来的珍贵语录,内容包括沙漠教父的属灵教导、轶事、寓言,以及对人生的反思。这些语录质朴而生动,充满了属灵的智慧和洞见。沙漠教父对修基督教灵修传统产生了深远的影响。书中还收录了东方教父阿塔那修的名著《安东尼传》。
2018年8月9日 已读
"我们的情欲仍继续活在我们里面,只是圣洁的人能够加以控制而已。"“心存真信仰,口存真实话,身存真节制。”“如何说话?怎样警醒?如何祷告?如何谨慎?”如果怜悯一味高过公义,禁欲比感恩更好,讲解教父言行胜过讲解圣经,啊,这就不是中道了呀。从翻译和校对来说都不够好。
宗教 稣典
Colossians and Philemon 豆瓣
作者: Harris, Murray J. 1991 - 1
This inaugural EGGNT volume provides the following for Colossians and for Philemon: an introduction, an analytical outline of the letter, a list of recommended commentaries, detailed exegetical notes, a translation and an expanded paraphrase of the whole book, a comprehensive exegetical outline of the book, and a glossary of grammatical and rhetorical terms. For each paragraph in Colossians and Philemon, the exegetical notes include the Greek text, structural analysis, grammatical discussion, topics for further study, and homiletical suggestions.
2018年5月8日 已读
我,靠,不说了,去买全套吧,不!!亏!![这书好到我后怕!还好问同学借了,不然grammar和literary的部分得一!塌!糊!涂!]
NT 稣典
A Not-So-Silent Night 豆瓣
作者: Verbrugge, Verlyn D Kregel Publications 2009 - 7
Christmas is a time for peace on earth, a time for favorite carols, family dinners, and familiar traditions. It is about a beautiful story of a lovely babe in the manger. Or is it?
2018年2月26日 已读
The Beginning of War, O Little Town of Bethlehem, Mary‘s Shame, The Humiliation of Jesus' Birth, The Words of Simeon. 由玛利亚知道了何为真正的“哀恸的人有福了,他们必得安慰。”
稣典
1-2 Thessalonians 豆瓣
作者: Jeffrey A. D. Weima Baker Academic 2014 - 11
2017年12月11日 已读
爽啊爽啊每次上完weima的课就像打一套通背拳。
2018年12月16日 评论 作者手把手教你读他读的帖撒罗尼迦书 - 我只是在另一个号子里翻到了当时每周的阅读指导笔记。发来造福社会好了(社会并不读帖撒罗尼迦书) 第一周 Be able to name and explain the following four features related to the city of the Thessalonica (see Weima, Thessalonians, 1-22): a. A Strategic Location; b. A Favored Political Status; c. A Unique Governmental Structure; d. A Religiously Pluralistic Environment 第二周 Read Weima, 1-2 Thessalonians, pages 23-40. a. What are the historical details and events surrounding the establishment of the Thessalonian church and Paul’s ongoing relationship with this congregation? b. What are the four major purposes at work in 1 Thessalonians? Where in the letter do you find these four major purposes addressed? (this question is not answered directly in the reading and so will be covered in our class discussion) 第三周 Read Weima, Thessalonians, 73-80, and be able to answer both in class and in the first mid-term test the following questions: a. What is a “thanksgiving” section in Paul's letters? b. What are the five functional units of a thanksgiving, as proposed by Jervis? c. What three functions do the Pauline thanksgivings have? d. Why is there some confusion over the extent or boundaries of the thanksgiving section in 1 Thessalonians? e. What evidence is there for limiting the thanksgiving section to 1:2-10? f. In what ways does 1:2-10 foreshadow topics treated later in the letter? Read Weima, Thessalonians, 80-113, and compare this analysis with the exegetical comments of Gordon Fee, First and Second Thessalonians, pages 18-51. -the triad “work of faith, labor of love and steadfastness of hope” (v 3) -the phrase “brothers loved by God” (v 4a) -the term and concept of “election/calling” (v 4b) -the meaning and function of Paul’s statements in verse 5 -the notion of “imitation” (v 6a) -the phrase “in much affliction” (v 6b) -the evangelistic activity of the Thessalonians (v 8) -the conversion of the Thessalonians (vv 9-10) 第四周 Read Weima, Thessalonians, 100-187 What are the two competing views (traditional and contemporary) as to the function of 1 Ts. 2:1-12?(p.121) Which view does Weima adopt and what are the grounds supporting this decision? ① From whom is Paul defending himself? ②What is the character/content of the charges to which Paul responds? What is the logic of Paul’s argument in the first antithetical statement of 2:1-2? What is the meaning of the Greek word kenê in 2:1? What is the structure of the lengthy antithetical statement of 2:5-7b? The first of three striking family metaphors is found in 2:7b where Paul compares himself and his fellow missionaries to “infants.” First, ①understand the two alternative textual readings and which of these two readings should be followed. ②Second, what is the meaning of this metaphor in this context? In other words, what is the logic of Paul’s argument here? ③ How does Paul use this metaphor to defend his integrity? The second of the three striking family metaphors is found in verses 7c-8 where Paul compares himself and his fellow missionaries to a “nursing mother.” ①First, what is the meaning of the Greek word trophos? ② Second, what is the meaning of this metaphor in this context? In other words, what is the logic of Paul’s argument here? ③How does Paul use this metaphor to defend his integrity? The third of the three striking family metaphors is found in verses 10-12 where Paul compares himself and his fellow missionaries to a “father.” ①First, what role did a father play in the ancient world? ②Second, how does this explain how Paul is using this metaphor in this context? In other words, what is the logical of Paul’s argument here? 第五周 Read Weima, Thessalonians, 188-194. a. What is an “apostolic parousia”? How does it differ from a “travelogue”? b. What is the function generally of the apostolic parousia? Is this the function found in 1 Thess 2:17-3:10? c. What is the internal structure of 2:17-3:10? This is an important, but not widely agreed upon or recognized matter, so be sure to consider this question carefully. Be familiar with my proposed tri-partite structure of 2:17-20, 3:1-5, and 3:6-10 and the interrelationship of these three units. Read Weima, Thessalonians, 194-230. Also read Fee, First and Second Thessalonians, pp 85-128. : • the excessive nature of Paul’s highly affectionate comments in 2:17-20 • proper meaning of the orphans metaphor in 2:17 • meaning of military metaphor in 2:18 (“but Satan blocked our way”) and its historical referent • metaphor behind participles stegones, stegön in 3:1,5 • ambiguous use of first person plural in “we thought it best to be left behind in Athens alone” (3:1) and correlating the movements of the missionaries here in 3:1 with the account of Acts • meaning of infinitive sainesthai in 3:3a • the prophecy-fulfillment argument in 3:4 • significance in shift of mood from indicative to subjunctive in final fear clause of 3:5 • to what does “the things that are lacking in your faith” refer in 3:10? 第六周 Read Weima, Thessalonians, 232-243. Also Read Fee, First and Second Thessalonians, pp 128-136. a. How is the material of 3:11-13 best classified? b. What function do these prayers have in general? c. What is the significance in the first prayer of 3:11 of the use of two subjects with a singular verb? d. How does the first prayer of 3:11 look back and echo one of the main concerns in the first half of the letter? e. How does the second prayer of 3:12-13 look head and foreshadow the three main concerns taken up in the second half of the letter? 第七周 Read Weima, Thessalonians, 246-300 and Gordon Fee, First &amp; Second Thessalonians, pp 136-164. a. Weima proposes that the overall structure of the passage is that it consists of three sub-units: vv. 1-2; vv. 3-8; vv. 9-12. What evidence is there for this internal structure of the passage? b. The passage opens with an “appeal formula” in 4:1. What is the typical (1) form and (2) function of this epistolary convention or stereotyped formula? c. What is the social and historical context for the topic of sexual conduct in 4:3-8? In other words, what attitude toward sexual conduct existed among Gentiles of Paul’s day? Be sure to be able to give evidence to support your answer d. The second sub-unit of 4:3-8 exhibits a clear tripartite structure: v. 4a; vv. 4b-6a; vv. 6b-8. What is the evidence for this tripartite structure? e. Verse 3: The noun hagiasmos can be translated as “sanctification” or “holiness.” How many other times does this root word hagi- occur in vv. 3-8? What is the meaning of this key term? f. Verse 4: What are the main ways that (1) the noun skeuos and (2) the verb/infinitive ktasthai are understood in this verse? Warning: This is a complicated exegetical issue that is not easily or quickly answered. Don’t get lost in all the details! g. Verse 6b: (1) What is the significance of the word order “An avenger is the Lord” (ekdikos kyrios) instead of expected “The Lord is an avenger”? (2) To whom does the noun “Lord” (kyrios) refer: God or Jesus? And what is the evidence? *h. How does 4:8 support the notion that Paul sees the gift of holiness as one of the anticipated blessings of the “new” or “everlasting” covenant given now to the predominantly Gentile church of Thessalonica? i. How does the word “God-taught” (theodidaktoi) in 4:9b support the same notion? 第八周 Read Weima, Thessalonians, 303-337 and Fee, First &amp; Second Thessalonians, 164-182. a. Grammatical i. Verse 13: What is the meaning of the participle tôn koimômenôn? Does this verse teach that, when we die, our souls “sleep” until they wake up at Christ’s return? Why or why not? ii. Verse 13: What is the significance of present tense in the verb lupêsthe? iii. Verse 14: What kind of conditional clause (1st, 2nd or 3rd) is used and what is its significance? iv. Verse 14: Is the verb that Paul uses to describe the fact that Jesus “rose” (anestê) one that he commonly uses to describe the resurrection of Christ? If not, what might be the significance of this fact? Similarly, does Paul normally refer to Jesus as just “Jesus”? If not, what might be the significance of this fact? v. Verse 15: What kind of grammatical construction is found with the words ou mê phthasômen? What is the significance of this grammatical construction? vi. Verse 17: What is the meaning of the verb harpagesometha? What is the possible play on words that Paul may be making here with this term? vii. Verse 17: What is the image evoked with the technical term apantesis and how does this impact one’s understanding of “the rapture”? b. Literary i. What evidence is there to justify 4:13-18 as being a distinct, literary unit? In other words, what are the clues (shift in content, grammatical, epistolary or other more broadly literary features) that show where the passage begins and ends? ii. What evidence is there (primarily that of content and grammar) that reveals the internal structure or logical argumentation of Paul in this passage? c. Historical i. There are at least six different proposed reasons why the Thessalonian church was grieving over their deceased members. What is Weima’s proposed reason and what evidence does he cite in support? ii. What attitude toward the afterlife existed in the ancient world? (see discussion of verse 13) d. Theological i. What does the rest of the Bible say about the way that Christians should view death: is death portrayed elsewhere as something positive or negative? ii. Are there any other passages in the Bible which potentially support the idea of “the rapture”—the idea that Christians will one day suddenly vanish and leave unbelievers behind? 第九周 Read Weima, Thessalonians, 338-374 and also Fee, First and Second Thessalonians182-200. a. What is the “trouble in the text”? How does the trouble in 4:13-18 differ from the trouble in 5:1-11, even though both passages deal generally with the return of Christ? b. What is Weima’s proposal concerning the internal structure or logical argumentation of Paul in this passage? c. What is involved in the following exegetical issues? · “the day of the Lord” (v. 2): how does this phrase describing the return of Christ compare with the word “coming” (parousia) used in 4:13-18 (see 4:15; also 2:19; 3:13) to describe the return of Christ? · metaphor of the “thief in the night” (v. 2) · “Peace and security”: is it a Roman political slogan or OT allusion? (v. 3) · metaphor of “birth pangs/labor pains” (v. 3) · metaphor of “day/night” and “light/darkness” (vv. 4-5) · meaning of verbs katheudö, nêphö, grêgoreö (v. 6, 8) · metaphor of military armor (v. 8b) · theme of election (v 9) · meaning of hina clause (v. 10b) 第十周 Weima, Thessalonians, 376-381. What are the unique features about the literary character of 5:12-22? What have these unique features wrongly led some commentators to conclude about this passage concerning (1) its internal structure and (2) its historical context? Read Weima, Thessalonians, 381-411 as well as the exegetical analysis of Fee, First &amp; Second Thessalonians, 200-225. a. What is the content of Paul’s appeal in vv 12-13 (i.e., the meaning of the two infinitive clauses)? b. What are the three functions of congregational leaders in v 12? c. What is the significance of the closing command to “be at peace” (v 13)? d. Are the commands of vv 14-15 addressed only to the congregational leaders or the whole church? Evidence? e. How ought one to identify the group described as tous ataktous in v 14? f. What is the meaning and significance of the three commands of vv 16-18? g. What is the structure of the final commands of vv 19-22? h. What is the specific, historical situation that lies behind vv 19-22? i. What are some criteria that can be used to test prophecy? Optional Assignment: Read Weima, Thessalonians, 413-432. a. What function does Weima suggest that Paul’s letter closings have in general? b. What are the three ways in which the “peace benediction” of v 23 and the “word of encouragement” of v 24 illustrate this function? c. What function does the “kiss greeting” of v 26 have? d. What is the significance of the “autograph” in v 27?
稣典
诸神的面具 豆瓣
COUNTERFEIT GODS:The Empty Promises of Money, Sex, and Power, and the Only Hope that Matters
作者: 提姆·凯乐 译者: 吕允智 新世界出版社 2012 - 11
《陶造生命系列:诸神的面具》讲述了许多人把信心寄托在成功、金钱、爱情和所谓的美好人生之,相信这些就是通往终极快乐的钥匙。这些无形却闪耀的偶像在人们寻求意义、保障、安全和满足的路上,占据了人心中极重的位置,人们依赖和信靠它们。《陶造生命系列:诸神的面具》指出,人们错把这些美好事物当作上帝,然而事实上它们并不能解决真正的需要。所有我们曾经想要的美好之物都有可能成为偶像,最后变为手中的尘土,因为它们原本就是尘土。
2017年12月6日 已读
有好几篇反复地推给了慕道友
稣典
The Cross & the Prodigal 豆瓣
作者: Bailey, Kenneth E. InterVarsity Press 2005 - 6
2017年11月26日 已读
就是有点罗嗦。翻译在https://read.douban.com/column/7790228/?icn=from-author-page
稣典
The 3D Gospel 豆瓣
作者: Jayson Georges Tim& 275; Press 2014 - 11
2017年10月22日 已读
罪疚56%羞耻40%恐惧4%。这个测试有点不理想的地方,比如我fear是4%,但实际上更多,但问法不对(但这导致了我想做恐怖片和福音的研究)。还有一点是说到”荣誉-羞耻文化“的未得之民最多,所以这一块的神学需要建立,是个机会。[他信实地承担了羞辱,以此破坏了羞耻的权势。]
稣典
Why Mission? 豆瓣
作者: Dean Fleming Reframing New Testament Theology 2015 - 11
Recent years have seen heightened interest in how to read scripture from a missional perspective. This book addresses that question by exploring both how the New Testament bears witness to the mission of God and how it energizes the church to participate in that mission. It also makes a distinctive contribution by applying a missional reading to a variety of New Testament books, offering insights into New Testament theology and serving today’s discussions about mission and the church.
2017年8月31日 已读
matt的重点是言传身教的mission,大使命和大命令的结合;luke是啥我忘了(喵喵喵?),john将道成肉身和钉十字架本身作为mission,爱的mission的unity。后面的腓立比书是case study。启示录是从整个神的救赎荣耀和末世的结局来谈。
宣教 稣典
攻克己身 豆瓣
The enemy within:Straight Talk About The Power and Defeat of Sin
作者: 藍嘉德 (Kris Lundgaard) 译者: 王之瑋 改革宗出版有限公司
本書用現代化的論述與例子,將約翰歐文(John Owen,1616-1683)的成聖論介紹給基督信徒,知己知彼,百戰百勝。但在我們的生活中,卻不知「己」?(究竟我是什麼人?我有什麼軟弱?我的幽暗面在那兒?)也不知「彼」(我們對罪的認識太膚淺了,對罪的誘惑也毫無防備),以致我們沒有過著一個得勝的生活。
2017年8月22日 已读
“你回头以后,要坚固你的弟兄。”真正看清罪的面目的往往都是曾在罪里的人,所以写得很好。
稣典
Did Jesus Speak Greek? 豆瓣
作者: G. Scott Gleaves / Rodney Eugene Cloud (Foreword) Pickwick Publications 2015
Did Jesus speak Greek? An affirmative answer to the question will no doubt challenge traditional presuppositions. The question relates directly to the historical preservation of Jesus's words and theology. Traditionally, the authenticity of Jesus's teaching has been linked to the recovery of the original Aramaic that presumably underlies the Gospels. The Aramaic Hypothesis infers that the Gospels represent theological expansions, religious propaganda, or blatant distortions of Jesus's teachings. Consequently, uncovering the original Aramaic of Jesus's teachings will separate the historical Jesus from the mythical personality. G. Scott Gleaves, in Did Jesus Speak Greek?, contends that the Aramaic Hypothesis is inadequate as an exclusive criterion of historical Jesus studies and does not aptly take into consideration the multilingual culture of first-century Palestine. Evidence from archaeological, literary, and biblical data demonstrates Greek linguistic dominance in Roman Palestine during the first century CE. Such preponderance of evidence leads not only to the conclusion that Jesus and his disciples spoke Greek but also to the recognition that the Greek New Testament generally and the Gospel of Matthew in particular were original compositions and not translations of underlying Aramaic sources.
"Anyone interested in the linguistic milieu of first-century Palestine should read this book. Far from speculating on hypothetical sources and scenarios, Scott Gleaves offers a fresh examination of the extant evidence. Historical Jesus studies must consider that in the Greek of the canonical Gospels, we most likely have the very words of the Jesus of history."
--Daniel H. Fletcher, Associate Professor of New Testament, Turner School of Theology, Amridge University, Montgomery, AL
"Scott Gleaves has written a well-reasoned, and quite readable, book on the thorny question of what language Jesus spoke, and in what language the gospels were originally written. Gleaves gives a judicious critique of the Aramaic hypothesis and provides evidence for the alternative view that Greek was the first language for Jesus and his contemporaries. I recommend this book highly."
--Paul L. Watson, Professor of Old Testament Studies, Amridge University, Montgomery, AL
2017年8月21日 已读
和weima讲的例子呈现出的一样,koine greek+semitic flair(poor greek2333)不光分析了为什么,也科普了当时的语言、文化关系,总之作为科普物非常棒。引用也很reader friendly有翻译。另外强调了LXX研究对NT的重要性。
稣典
悔改真义 豆瓣
The Doctrine of Repentance
作者: 汤姆华森 改革宗翻译社 2011
此书开宗明义的说到:「信心和悔改是圣徒在今生不可或缺的两大恩典,他们会凭这双翅膀飞向天堂。」在当今基督教的信仰中,极少提到「悔改」这个字。在我们所处的世界中,一提到罪就会令人无法忍受。「罪」在教会中只不过是一个社会学的名词,大家已经忽略了圣经对罪的教导。认识甚麽是「悔改」,并且有实际悔改的行动,才是真正的基督教信仰。耶稣基督亲自告诉我们,若不悔改,就要灭亡了。因此,查考圣经对於悔改的教导是非常重要的。自古以来,很少有人能像华森那样,提供这方面的属灵指引。他既是熟悉圣经的专家,也是透析人们内心的老师。他的写作朴实、坦率,对21世纪的读者来说,他的作品既清新又有力。
2017年8月19日 已读
不少童贞女同日穿戴婚纱与寿衣。一秒想起的居然是他是龙里面的歌?【这重点偏得厉害了】他的解经方式很古典啊。“当你泪流满面时,要对主说:主耶稣,用你的宝血洗我的眼泪。”
稣典
Out of a Far Country 豆瓣
作者: Christopher Yuan / Angela Yuan WaterBrook Press 2011 - 5
Coming Out, Then Coming Home
Christopher Yuan, the son of Chinese immigrants, discovered at an early age that he was different. He was attracted to other boys. As he grew into adulthood, his mother, Angela, hoped to control the situation. Instead, she found that her son and her life were spiraling out of control—and her own personal demons were determined to defeat her.
Years of heartbreak, confusion, and prayer followed before the Yuans found a place of complete surrender, which is God’s desire for all families. Their amazing story, told from the perspectives of both mother and son, offers hope for anyone affected by homosexuality.
God calls all who are lost to come home to him. Casting a compelling vision for holy sexuality, Out of a Far Country speaks to prodigals, parents of prodigals, and those wanting to minister to the gay community.
“But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him.” - Luke 15:20
Includes a discussion guide for personal reflection and group use.
2017年4月4日 已读
后面说问题不是同性恋变成异性恋,而是变成圣洁性恋,这里挺好的。更多想关注是他妈妈的那条线,神不光通过监狱改变了一个同性恋毒贩,重点是神通过祂的话改变了一个曾经在震怒和毁灭里的家庭。
稣典
论信望爱 豆瓣
Enchiridion
作者: [古罗马]奥古斯丁 译者: 许一新 生活·读书·新知三联书店 2009 - 8
内容简介:
本书包含了奥古斯丁论述基督教“信、望、爱”三大神学德行的的重要论著。奥古斯丁在《论信望爱》中以既简明又全面的方式阐述了基督教最基本的教义:罪、恩典、预定。奥古斯丁对这些教义的阐述对后世的基督教思想家,如马丁路德、加尔文、巴特等,产生了重大的影响。本篇是了解奥古斯丁思想、古代基督教,乃至基督教思想史的一把钥匙。
本书目录:
一、论信望爱
二、论教义的教导
三、论信仰与信经
四、论信仰未见之事
五、论信仰的裨益
六、论信经
2017年3月14日 已读
我当初从奥古斯丁理解的人类带有原罪是因为他们从性欲而生,对也不对,这性欲其实对应的是“这等人不是从情欲生的”,指的是亚当后裔属地的属世界的根源。
宗教 稣典
纳尼亚传奇 豆瓣
The Chronicles of Narnia
8.4 (5 个评分) 作者: [英] C. S. 刘易斯 译者: 陈良廷 / 刘文澜 译林出版社 2014 - 5
C.S.刘易斯奇幻经典著作《纳尼亚传奇》全彩插图版
独家收录作者唯一认可的保利娜•贝恩斯彩色插图
《纳尼亚传奇》是刘易斯于1951年至1956年间创作的七本系列魔幻故事,分别为《魔法师的外甥》《狮王、女巫和魔衣柜》《能言马与男孩》《凯斯宾王子》《黎明踏浪者号》《银椅》《最后一战》。故事中的"纳尼亚王国”是一个神秘奇幻的世界,在这些故事中,小主人公们或凭借一枚魔法戒指,或通过一扇衣柜大门等各种奇妙方法进入奇幻世界纳尼亚王国。他们通过英勇的冒险,与暴君女巫斗智斗勇来拯救纳尼亚的人们。 书里有会说人话的动物:巨人、半人马、巨龙、树精、地精和人鱼等等,有善良的羊怪和小矮人,还有伟大的狮王阿斯兰。在它们的帮助下,小主人公们通过英勇的冒险和战斗,一次次战胜邪恶,保卫了这个神奇而充满欢乐的国度。
2017年2月18日 已读
衣橱那部的点:Lucy说其经历而没有人信,如说信仰上的颤栗与狂喜没有人信。巴克斯,塔什神,嗯?Lewis真是一个温柔的人呢。虽然说银椅这篇不知道为什么有,楞是拉了个妹子进来,但是后面要表达的东西倒是挺好的。你所谓的真实如此痛苦,以至于即便纳尼亚是假的,我也要像一个纳尼亚人那样活着。
20世纪 稣典 英国
Christian Living in the Home 豆瓣
作者: Jay Edward Adams P & R Publishing 1972 - 6
This best-selling title will challenge, encourage, and aid the reader in the development of a truly Christian home.
2017年1月9日 已读
真正的信徒之家原是罪人的居所。你们可愿为了妻子而死?你们可愿为了丈夫而活?
稣典
Encountering the Old Testament 豆瓣
作者: Bill Arnold / Bryan Beyer Baker Academic & Brazos Press 2008 - 5
The bestselling Encountering the Old Testament has become the leading Old Testament survey text. Now the second edition has been updated throughout with revisions to the text, sidebars, bibliographies, notes, and indexes. The accompanying CD-ROM has been radically revised to demonstrate its close connection to the text and includes links to study aids, videos, and photos. The book's numerous helpful features include full-color illustrations, photographs, sidebars, focus boxes, learning objectives, chapter outlines and summaries, and study questions.
2016年12月22日 已读
Bible survey入门级
稣典
Promising Again 豆瓣
作者: Anderson, John Ed.; Anderson, Herbert; Hogue, David 2004 - 7
Marriage is a pilgrimage; a journey characterized by beginnings and endings as the life cycle of a particular family evolves. This timely and important book addresses how relationships need o be refocused when couples face changes such as the launching of young adult children, job change, the death of a parent or a child, the arrival of a "surprise" child, infidelity, retirement, illness, role change or reversal, and many others. Also addressed is the dissolution of marriage and the establishment of a new relationship through remarriage.The Family Living in Pastoral Perspective series examines crucial times in family life in light of the family as a social unit. Each book addresses major changes that ordinarily occur in the life cycle of a family. Each volume takes into account family system theory and social and economic factors that affect the family.
2016年12月20日 已读
这本书有趣的在于,说明承诺不是因为不变,而是恰恰认识了人的善变,才以承诺自我约束。没有限定的人生有可悲的自由。
稣典