Why Do We Take Risks?

200426-恩典。麗品姐親手做的的滷味

1082創新教學課程：學生學習問卷調查

1082創新教學課程

英語口語訓練（二）：學生學習問卷調查
教師：邱亞琦助理教授

線上填寫問卷：https://tinyurl.com/suky92k

〈聖經與自由〉，《聖經論》/ 柯志明教授

「為現代民主國家奠基的John Locke, Baron de Montesquieu, Jean-Jacques Rousseau都是歐洲的基督徒（雖然信仰情況不同），他們的作品都深受聖經啟發，也清楚地連結於聖經。作為現代民主國家之代表的美國是以英國清教徒為主建立的國家，其開啟現代權利意識的《聯邦獨立宣言》清楚明白地宣稱『我們認定這些真理是自明的：凡人都被造而平等，他們都被他們的創造者賦予了特定不可剝奪的權利，這些權利是生命、自由與追求幸福』。顯然，對美國的立國先輩而言，人類的創造者才是人享有基本人權的根源，然後整個民主制度的基本目的就是要保障人的這些不可剝奪的權利。這些都是現代民主發展史上的事實」（柯志明，〈聖經與自由〉，《聖經論》， 252-253頁）。

“John Locke, Baron de Montesquieu, Jean-Jacques Rousseau, who laid the foundation for a modern democratic country, are all Christians in Europe, their works are deeply inspired by the Bible and clearly linked to the Bible. As a representative of modern democracies, the United States is a country founded mainly by the British Puritans. Its Federal Declaration of Independence, which opened the awareness of modern rights, clearly stated that ‘[W]e hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness’ Obviously, for the founding fathers of the United States, the creators of mankind are the roots for people to enjoy basic human rights, and then the basic purpose of the entire democratic system is to protect these inalienable rights of people. These are facts in the history of modern democratic development” (Immanuel Chih-Ming Ke, “The Bible and Freedom,” Bibliology, page 252-253).

（英文部分為版主試譯，仍在修改中）

〈聖經與自由〉，《聖經論》/ 柯志明教授

「在當前臺灣的文化脈絡下（亦可延伸至整個華人文化或泛漢語文化）討論聖經的教育價值深具意義，因為聖經與臺灣密切相關但卻又具『他性』（otherness）以致於對臺灣充滿多方面的挑戰。這些挑戰當然是宗教的，但同時也是文化的、政治的、法律的與個人的。作為民主社會，臺灣已然進入了聖經所開啟的現代文化傳統中，由之而生的許多價值觀念已被臺灣人視為理所當然且生活於其中。雖然絶大部分臺灣人都無此意識，但民主政治所預設與保障的人之基本尊嚴、自由、平等與權利已然是當前臺灣文化共同且基本的內涵，而這個民主法治文化則源於信奉聖經的基督教歐洲與美國。不唯如此，除現代民主政治外，舉凡歐洲的教育、法律、哲學、文學、藝術、建築、科學都難以完全跳脫聖經所立的典範，而這些文化內涵都已廣被臺灣，甚至已根植且嘉惠於臺灣。總之，臺灣在很大程度上承接且受惠於聖經所開啟的西方文化傳統，並已然成了這個傳統的一部分。說現代西方文化是臺灣的傳統文化絶非無根之虛言」（柯志明，〈聖經與自由〉，《聖經論》， 242-243頁）。

“In the current cultural context of Taiwan (which can also be extended to the entire Chinese culture or pan-Chinese culture), discussing the educational value of the Bible is meaningful, because the Bible is closely related to Taiwan but it also has “otherness” so that the Bible is full of challenges for Taiwan. These challenges are surely religious, but they are also cultural, political, legal, and personal. As a democratic society, Taiwan has entered the modern cultural tradition opened by the Bible, and many of the values ​​that have been born from it have been taken for granted by Taiwanese and they live in it. Although most Taiwanese people do not have this consciousness, the basic dignity, freedom, equality, and rights of the people presupposed and guaranteed by democratic politics are already the common and basic connotation of the current Taiwanese culture, and this culture of democracy and the rule of law stems from Christian Europeans and Americans who believe in the Bible. Not only modern democratic politics, but it is also difficult for European education, law, philosophy, literature, art, architecture, and science to completely escape the paradigm set by the Bible, and these cultural connotations have been widely adopted by Taiwan, and even rooted in Taiwan. And benefit from Taiwan. In short, Taiwan has largely inherited and benefited from the Western cultural tradition opened by the Bible, and has become a part of this tradition. Saying that modern Western culture is Taiwan's traditional culture is not a rootless fiction” (Immanuel Chih-Ming Ke, “The Bible and Freedom,” Bibliology, page 242-243).

200422-恩典。柯師母送聽聽的襪子、褲襪

〈聖經是上帝的話〉，《聖經論》/ 柯志明教授

「『聖經是上帝的話』意思很簡單，即聖經記載著上帝向人說的話；這些話清楚明白告訴我們有關上帝、人類以及世界那些人不可不知道的事情與真理，以至於我們聽了這些話，我們就能準確回答如下問題：上帝是誰？祂是怎麼樣的一位上帝？祂與世界有何關係？祂與人有何關係？人是怎麼來的？人的本性為何？人如何脫離罪惡死亡？人的生命意義為何？世界為何是如今這個樣子？世界的將來如何？等等」（柯志明，〈聖經是上帝的話〉，《聖經論》，225-226頁）。

“The Meaning of “the Bible is the word of God” is very simple; that is, the Bible records what God said to people. These words clearly tell us about God, human beings, and the things and truth that must be known, so that when we listen to these words, we can accurately answer the following questions: Who is God? What kind of God He is? What does He have to do with the world? What does He have to do with people? How did people come into existence? What is human nature? How does one escape from sin and death? What is the meaning of human life? Why is the world like this? What is the future of the world? And many more” (Immanuel Chih-Ming Ke, “The Bible is the Word of God,” Bibliology, page 225-226).

「更重要地，我們若聽了上帝的話，我們便能得救。作為上帝的話的聖經不是為了滿足我們的好奇心、虛榮、自義而給我們作學術研究的，也不只是為了給我們知識，而是為了要拯救我們。上帝的啟示是祂拯救的核心途徑。祂向世人啟示，目的就是要救罪人。祂向罪人講話，目的就是要罪人清楚明白且有憑有據地相信祂因而被祂拯救」（柯志明，〈聖經是上帝的話〉，《聖經論》， 226頁）。

“More importantly, if we listen to God’s words, we can be saved. The Bible as the Word of God is not for academic research to satisfy our curiosity, vanity, and self-righteousness, nor is it just to give us knowledge, but to save us. God’s revelation is the core means of His salvation. He reveals to humans for saving sinners. He speaks to sinners because He wants sinners to clearly and well founded believe Him and thus be saved” (Immanuel Chih-Ming Ke, “The Bible is the Word of God,” Bibliology, page 226).

（英文部分為版主試譯，仍在修改中）

1082 英語閱讀與討論IV 期中考

〈聖經與教會〉，《聖經論》/ 柯志明教授

「教會之為教會就在於她持守著具有特定內涵的信仰，是這個特定的信仰把基督徒連結在一起而成為一個統一而整體的教會。沒有這個特定的信仰，就沒有教會。教會在形成之後的一段時間把這個特定的信仰透過建造教會之使徒或其同工的一些具體文本明確表達出來，又在一段時間之後把一些文本集結成一本正典，以作為教會的最高信仰準則。這本正典就是聖經，而聖經的內容就是教會所賴以存在且成為一個統一群體的信仰內涵。因此，雖然時間上聖經是在教會成立之後形成的，但是聖經的「內容」則是與教會共同存在，甚至更早於教會。教會沒有發明也無法發明聖經中所述的上帝」（柯志明，〈聖經與教會〉，《聖經論》，152頁）。

“The church as a church lies in her adherence to a belief with a specific connotation. It is this specific belief that connects Christians together into a unified and integrated church. Without this particular belief, there would be no church. After the formation of the church, this specific faith expresses some ideas in concrete texts through the apostles who built the church and through those fellow workers. After some time, some texts were assembled into a canon as the highest standard of faith in the church. This canon is the Bible. The church depends on the content of the Bible, and the Bible becomes the connotation of the faith of the unified group. Therefore, although the Bible was formed after the church was established, the ‘content’ of the Bible coexists with the church, even earlier than the church. The church did not invent the God mentioned in the Bible” (Immanuel Chih-Ming Ke, “Bible and the Church,” Bibliology, page 152).

「簡言之，時間上，教會的正典文本是後來出現的，但是這正典文本的內容是與教會同時共存的，而且存有上先於教會。我們要知道，時間上先出現的不等於存在上具有先存性或優先性」（柯志明，〈聖經與教會〉，《聖經論》，152頁）。

“In short, in terms of time, the canonical text of the church appeared later, but the content of the canonical text coexisted with the church at the same time, and the canon was preceded by the church in terms of existence. We must know that what appears first in time does not mean that it exists earlier or it has priority in existence” (Immanuel Chih-Ming Ke, “Bible and the Church,” Bibliology, page 152).

（英文部分為版主試譯）

〈聖經與教會〉，《聖經論》/ 柯志明教授

「整個有關默示與無誤的爭議在於：如果整本聖經都是上帝默示的，那麼聖經就必然是無誤的，因為全能又真實可靠的上帝不可能默示出一本有誤的聖經，這與祂的本性相違」（柯志明，〈聖經與教會〉，《聖經論》，149頁）。

“The whole controversy about inspiration and inerrancy lies in the fact that if the entire Bible is inspired by God, then the Bible must be inerrant, because the omnipotent and true God cannot inspire an erroneous Bible. This goes against His nature” (Immanuel Chih-Ming Ke, “Bible and the Church,” Bibliology, page 149).
（英文部分為版主試譯）

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〈聖經與教會〉，《聖經論》/ 柯志明教授

「教會用已確立新約正典的標準正是『承襲自使徒的信仰』，而新約正典的經卷正是使徒或使徒同工的作品；而以使徒所傳下來的信仰標準來判定使徒或其同工的作品可列為正典，這不過就是同一個信仰標準的自我證立，其差異只在於有無文本化而已。因此，以使徒傳下來的信仰標準來確立使徒自己或其同工的作品可為教會正典這個歷史事實，根本不能作為主張教會有新約正典『之外』的信仰準則的理由，因為兩者本質上是一樣的。其實，根本沒有新約正典『之外』的信仰準則，至少聖經正典確立之後是如此，因為所有信仰準則都文本化為聖經正典了，以至於特意強調聖經之外的信仰完全無意義，至少對現在的我們無意義；即便有，或曾經有，我們也不知道，其實也不需要知道，因為聖經已經完整地記錄了所有信仰準則，即那些我們不得不知道的信仰準則」（柯志明，〈聖經與教會〉，《聖經論》，145頁）。

“The established standards of the New Testament canon that the church used were ‘inherited from the faith of the apostles’, and the New Testament canon is the work of the apostles or their fellow workers. To judge the works of the apostles or their fellow workers by the standards of faith passed down by the apostles can be classified as canon. This is just self-justification of the same standard of faith. The only difference is whether they are textual. Therefore, the historical fact that the works of the apostles themselves or their fellow workers can be the canon by the standards of faith passed down by the apostles cannot be used as a reason for claiming that the church has a ‘beyond’ standard of faith in the New Testament canon, because the two are essentially the same. In fact, there is no belief principle ‘beyond’ the New Testament, at least after the establishment of the Bible canon, because all the faith norms are textualised into the Bible canon, so that the purpose of emphasizing the belief outside the Bible is completely meaningless, at least it is meaningless for us now; even if we have, or we used to have, we didn’t know, and we don’t really need to know, because the Bible has fully recorded all the principles of faith; that is, the standards of faith we have to know” (Immanuel Chih-Ming Ke, “Bible and the Church,” Bibliology, page 145).

（英文部分為版主試譯）

〈聖經的權威與真理〉，《聖經論》/ 柯志明教授

「聖經是上帝的話，因而不可隨人解釋。聖經的意義清楚明白，是人人可理解的，但這不意味著人人可隨意解經。所謂以讀者為中心的釋經觀當然是錯的。聖經是客觀的，其意義也是客觀的，因為它是上帝的話，表達著上帝的心意。無論如何，聖經都不可能以人為中心，聖經的權威也不可能建基於人之上。聖經的權威來自於上帝且單單來自於上帝，別無其他」（柯志明，〈聖經的權威與真理〉，《聖經論》，126頁）。

“The Bible is the Word of God, so it cannot be interpreted by anyone. The meaning of the Bible is clear and understandable to everyone, but this does not mean that everyone can interpret the scriptures at will. The so-called interpretation criticism of the reader-response is surely wrong. The Bible is objective, and its meaning is also objective, because it is the word of God, expressing God's will. In any case, the Bible cannot be human-centered, and the authority of the Bible cannot be built on people. The authority of the Bible comes from God and from God alone, nothing else”(Immanuel Chih-Ming Ke, “The Authority and Truth of the Bible,” Bibliology, page 106).
（英文部分為版主試譯）

〈聖經的權威與真理〉，《聖經論》/ 柯志明教授

「如果一個人相信上帝會在歷史中向我們講話，他就沒有理由不同時相信：（1）上帝能清楚無誤地向人講話，以及（2）上帝能幫助人無誤地記下並承傳祂的話」（柯志明，〈聖經的權威與真理〉，《聖經論》，106頁）。

“If a person believes that God will speak to us in history, he has no reason not to believe these at the same time: (1) God can speak clearly and unmistakably to people, and (2) God can help people write down and pass on His words without error” (Immanuel Chih-Ming Ke, “The Authority and Truth of the Bible,” Bibliology, page 106).
（英文部分為版主試譯）

〈聖經的權威與真理〉，《聖經論》/ 柯志明教授

「我們說聖經是上帝的話的意思是聖經是上帝向我們說的話，因此，上帝當然可以把人、惡人、魔鬼曾經說過的話告訴我們。若非上帝告訴我們，我們也不知道聖經裡的那些人、惡人與魔鬼說過那些話。上帝把那些人與魔鬼的話告訴我們不是要我們效法他們，而是要我們認識他們的邪惡，並因而認識祂自己、祂的旨意與教訓」（柯志明，〈聖經的權威與真理〉，《聖經論》，95頁）。

“When we say that the Bible is the word of God, it means that the Bible is what God says to us. Therefore, of course, God can tell us what people, evil people, and demons once said. Unless God tells us, we do not know what those people in the Bible, wicked people and devil said. God told us the words of those people and the devil not that we should imitate them, but that we should know their evil, and thus know Himself, His will and lessons” (Immanuel Chih-Ming Ke, “The Authority and Truth of the Bible,” Bibliology, page 95).
（英文部分為版主試譯）

〈聖經的權威與真理〉，《聖經論》/ 柯志明教授

「聖經是基督信仰的唯一現實權威，即在世間唯一配得無條件順從的權威，以至於整個基督信仰的內涵須建立在其上，基督徒的生活完全以之為最終基礎；所有與聖經教導抵觸者無效，可不服從，無論這些教導出自於誰，即便教會最有權勢、學問或美德者也不例外。何以如此？因為聖經是上帝的直接啟示，也就是上帝的話」（柯志明，〈聖經的權威與真理〉，《聖經論》，頁91）。
“The Bible is the only realistic authority of the Christian faith; that is, the only authority worthy of unconditional obedience in the world, so that the connotation of the entire Christian faith must be built on it, and the Christian life is entirely based on it; all those who contradict the teachings of the Bible are invalid and can be disobeyed, no matter who these teachings come from, even if it comes from the most powerful, learned, or virtuous of the church. Why? It is because the Bible is a direct revelation of God; that is, the Word of God” (Immanuel Chih-Ming Ke, “The Authority and Truth of the Bible,” Bibliology, page 91).

「經驗、理性、文化也一樣，它們常誤導人，甚至引導人離棄上帝與耶穌基督的救恩。因此，它們都無法成為基督徒生命的權威，只有聖經才是基督徒生命的權威」（柯志明，〈聖經的權威與真理〉，《聖經論》，92頁）。
“The same is true for experience, reason, and culture. They often mislead people and even lead them to forsake the salvation of God and Jesus Christ. Therefore, none of them can be the authority of Christian life. Only the Bible is the authority of Christian life.” (Immanuel Chih-Ming Ke, “The Authority and Truth of the Bible,” Bibliology, page 92).
(英文部分為版主試譯)

〈聖經的權威與真理〉，《聖經論》/ 柯志明教授

「對基督信仰而言，一個人若不知道他自己、人、世界、超越界怎麼存在又為何存在，又若他不知道是否有上帝，祂是一位怎樣的上帝，與我有何關係，則他不可能知道應如何行事為人，即無法成為一個有價值的人。確實，一個人可以沒有關乎自己、人、世界、超越界與上帝的各種特定的學問理論而仍能好好行事為人，但是他不可能在沒有關乎自己、人、世界、超越界與上帝之基本真知識的情況下而仍能好好活著與行事為人。總之，真知識是必要的，真理是必要的，而基督信仰正告訴我們作為一個人必要的真知識與真理」（柯志明，〈聖經的權威與真理〉，《聖經論》，頁87）

“For the Christian faith, if a person does not know how and why he, himself, the world, and the transcendent world exist, and if he does not know whether there is a God, what kind of God He is and how He relates to me, then it is impossible for him to know how to act and be a person; that is, it is impossible to be a valuable person. It is true that a person can act well as a person without knowing various specific academic theories about himself, humans, world, the transcendent world, and God, but he cannot be able to live, act, and be a person without the basic true knowledge about himself, humans, world, transcendent world, and God. In short, true knowledge is necessary. Truth is necessary, and the Christian faith is telling us the necessary true knowledge and truth that a person must know” (Immanuel Chih-Ming Ke, “The Authority and Truth of the Bible,” Bibliology, page 87).
(英文部分為版主試譯)

〈聖經的權威與真理〉，《聖經論》/ 柯志明教授

「對基督信仰而言，一個人若不知道他自己、人、世界、超越界怎麼存在又為何存在，又若他不知道是否有上帝，祂是一位怎樣的上帝，與我有何關係，則他不可能知道應如何行事為人，即無法成為一個有價值的人。確實，一個人可以沒有關乎自己、人、世界、超越界與上帝的各種特定的學問理論而仍能好好行事為人，但是他不可能在沒有關乎自己、人、世界、超越界與上帝之基本真知識的情況下而仍能好好活著與行事為人。總之，真知識是必要的，真理是必要的，而基督信仰正告訴我們作為一個人必要的真知識與真理」（柯志明，〈聖經的權威與真理〉，《聖經論》，頁87）

“For the Christian faith, if a person does not know how and why he, himself, the world, and the transcendent world exist, and if he does not know whether there is a God, what kind of God He is and how He relates to me, then it is impossible for him to know how to act and be a person; that is, it is impossible to be a valuable person. It is true that a person can act well as a person without various specific academic theories about himself, humans, world, transcendent world and God, but he cannot be able to live, act, and be a person without the basic true knowledge about himself, humans, world, transcendent world, and God. In short, true knowledge is necessary. Truth is necessary, and the Christian faith is telling us the necessary true knowledge and truth that a person must have” (Immanuel Chih-Ming Ke, “The Authority and Truth of the Bible,” Bibliology, page 87).
(英文部分為版主試譯)

〈聖經的權威與真理〉，《聖經論》/ 柯志明教授

「一個基督徒之所以熱心向人傳講基督的福音，理由很簡單，因為福音是真理；而福音之所是真理，乃因福音是關乎那位『道路、真理、生命』之耶穌基督（約14:6）救贖世界及其宣揚之上帝國臨到的好消息」（柯志明，〈聖經的權威與真理〉，《聖經論》，頁85）。

“The reason why a Christian zealously proclaims the gospel of Christ to others is simple, because the gospel is Truth; and the gospel is the Truth, because the gospel is related the redemptive world of Jesus Christ who is “the way, the truth, and life” (John 14:6), and the gospel proclaims the good news of the coming Kingdom of God” (Immanuel Chih-Ming Ke, “The Authority and Truth of the Bible,” Bibliology, page 85).
(英文部分為版主試譯)

200417-恩典。學生沛岑送的點心

英語口語訓練（二）期中考

英語口語訓練（四）期中考

4/24 考試順序，5/1 考試順序

4/24 考試同時點名

6: 30 準時考試，遲到視同放棄

考試前請先將簡報放入電腦中，檔名如下：

1. H106A101 宋孟峰
2. H106A103 陳映倫
3. H106A104 林世育

4. H106A105 王亦旻

5. H106A106 陳儀勝
6. H106A107 何兆庭
7. H106A112 徐書炫
8. H106A113 章詩曼
9. H106A114 林　佑
10. H106A115 陳薏竹

11. H106A116 李梓維

4/24 考試順序，5/1 考試順序

4/24 考試同時點名

8: 05 準時考試，遲到視同放棄

考試前請先將簡報放入電腦中，檔名如下：
1. H104A118 王政賢
2. H105A147 白采嫣
3. H106A147 董芳妤
4. H106A148 賴怡如
5. H106A150 陳采青
6. H1072117 吳珮翎
7. H107A101 張紳煬
8. H107A102 黃品嘉
9. H107A103 王威鈞

10. H107A104 賴嘉嘉
11. H107A105 林楷宸
12. H107A106 苟雅涵
13. H107A107 張昱嘉
14. H107A110 陳韋任
15. H107A111 高裕傑
16. H107A113 劉哲瑋
17. H107A114 王子綺
18. H107A115 張淳馨
19. H107A116 陳沛螢
20. H107A117 王雁愉
21. H107A119 陳鈺婷
22. H107A121 蔡景翔

Genetically Modified Food

Tuesdays with Morrie, 130-158

Genetically Modified Food

Giving Away Your Fortune

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「我們敢斷言，如果一個聖經學者堅持只有那些通過歷史鑑別的聖經內容才是可信的，那麼幾乎整本聖經都是不可信的，因為整本聖經都在陳述上帝與人之間互動的事件以及上帝對人的言說；而既然上帝無法成為歷史鑑別研究的對象，那麼所有上帝在歷史中的行動與言說對歷史批判研究者而言就都是不可信的，至少是可疑的。因此一個以歷史批判研究為前提的基督信仰必定是不可置信的」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁73）。

“We dare to assert that if a biblical scholar insists that only the contents of the Bible identified through history are credible, then almost the entire Bible is unreliable, because the entire Bible states the events of interaction between God and humans and God’s words to people; since God cannot be the object of the research of historical identification, all God’s actions and words in history are untrustworthy, at least suspicious, to researchers of historical criticism. Therefore, a Christian faith based on the research of historical criticism must be unbelievable” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 73).

「許多經驗是科學可實證的，但許多經驗則不是；真實的或許能被科學證實，但不能被科學證實的絕不等於不真實；科學證實的應是合理的，但合理的未必就是科學的；可能的存在或許能被科學證實，但不能被科學證實的未必不可能存在。顯然，可能的大於真實的，真實的大於合理的，合理的大於經驗的，經驗的大於科學的」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁74）。

“Many experiences are scientifically provable, but many experiences are not; what is true may be verified by science, but what cannot be verified by science is never equal to untrue; what is proven by science should be reasonable, but what is reasonable is not necessarily scientific; the possible existence may be verified by science, but what cannot be verified by science is not necessarily impossible. Obviously, possibility is greater than truth, truth is greater than rationality, rationality is greater than experience, and experience is greater than science” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 74).

「以歷史科學研究聖經的根本價值在於確立聖經的歷史真實性…...」

“The fundamental value of studying the Bible with historical science is to establish the historical authenticity of the Bible”

「然而，聖經的歷史研究必須同時承認，聖經的內容原則上無法藉由歷史科學研究而加以證立，因為作為聖經主角的上帝及其歷史活動全然超出人類的科學研究之外……歷史科學本身沒有探究上帝及其作為的能力」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁74）。

“However, the historical study of the Bible must also acknowledge that the content of the Bible cannot be justified by the research of historical science, because God as the protagonists of the Bible and His historical activities are completely beyond the scientific research of mankind ... Historical science itself has no ability to explore God and His actions” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 74).

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「上帝的教會當然必須服在聖經之下，不斷接受聖經的質疑、挑戰與批判，因為聖經就是上帝的話。因此，雖然教會有權宣講、解釋聖經，但卻無權規定聖經的意義，相反地，所有教會的宣講與文獻都必須受聖經的規範，而聖經則是規範著教會而本身不受規範的規範」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁71）。

“Of course, the church of God must be subordinate to the Bible, and constantly accept queries, challenges, and criticisms, because the Bible is the Word of God. Therefore, although the church has the right to preach and explain the Bible, it does not have the right to prescribe the meaning of the Bible. On the contrary, all the preaching and writing of the church must be regulated by the Bible, and the Bible is the norm that regulates the church but not itself” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 71).

（英文部分為版主試譯）

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「聖經是上帝的話，永活的上帝直到如今仍透過聖經不停地向人講話，幫助人和謙卑敬虔的人明白祂的話，因而聖經是充分的，它自身即能讓人明白它所說的話，無需聖經之外什麼不可挑戰的權威來定奪它的意思」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁70）。

“The Bible is the word of God, and the living God continues to speak to people through the Bible to this day. He helps people and helps humble and godly people to understand His words. Thus, the Bible is sufficient, and the Bible itself can make people understand what it says. No other unchallengeable authority beyond the Bible is needed to determine its meaning” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 70).

（英文部分為版主試譯）

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「聖經有道德教訓，但聖經的核心內涵不是道德教訓，而是關乎上帝、世界與人的真理與知識；若非上帝啟示，人不可能知道這些知識與真理」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁60）。

“The Bible has moral lessons, but the core connotation of the Bible is not moral lessons, but truths and knowledge concerning God, the world, and people; without God ’s revelation, people cannot know the knowledge and truths” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 60).
（英文部分為版主試譯）

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「經驗上，根據長期、大量、嚴格的聖經研究，比對所有聖經原文抄本或譯文抄本之間的異文，聖經本文幾乎全然是可靠的，異文完全不會影響聖經文本的統一性與準確性，也就是說，所有忠實讀者都能知道聖經所傳講的信息，當然必定也知道聖經所傳講的是一位怎樣的上帝。此外，……不同譯本可相互參照，再加上諸多的聖經註釋，要誤解經文信息的可能性非常地低。最重要的是，我們讀到的這本聖經讓我們相信它所述說的上帝是全然保守我們清晰聽到祂在聖經裡向我們啟示的話，沒有任何東西能攔阻祂要我們聽到祂在聖經裡的話」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁55）。

“Empirically, according to long-term, a great quantity, and rigorous biblical research, comparing all variants between the original or translated texts of the Bible, the Bible is almost completely reliable, and the variants will not affect the unity and accuracy of the text; that is to say, all faithful readers can know the message of the Bible, and surely they must also know what kind of God the Bible is telling. In addition, …… Different translations can be cross-referenced, and there are a lot of notes of the Bible. Thus, the possibility of misunderstanding the information of the message in the Bible is very low. The most important thing is that the Bible we read makes us believe that the God it speaks of is completely guarding us to hear clearly what He reveals to us in the Bible. Nothing can stop us from hearing the words God wants us to hear in the Bible” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 55).

「聖經之可信的理由在於聖經本身。我們因為相信所讀到的聖經而相信聖經的上帝，然後我們因為相信聖經的上帝而相信我們所讀到的聖經」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁56）。

“The reason that we can believe the Bible lies in the Bible itself. We believe in the God of the Bible because we believe in the Bible we read, and then we believe the Bible we read because we believe the God in the Bible” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 56).

「客觀的世界以及信徒的主觀生命交互驗證了聖經及其上帝是真實可信的……這顯明與印證有其公共性，因為人可以彼此溝通、比較、認定、強化各自的印證。……聖經不是一本個人的、私密的、封閉的書，而是與世界相互印證而敞開在世人面前的公共之書」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁57）。
“The objective world and the believer’s subjective life mutually verify that the Bible and its God are true and credible . . .. This manifestation and verification have its commonality, because people can communicate, compare, identify, and strengthen their respective verifications . . .. The Bible is not a personal, private, closed book, but a public book that is mutually verified with the world and opened to the world” (Immanuel Chih-Ming Ke, “Nature and Authority of the Bible,” Bibliology, page 57).

「任何一個真正的基督徒必定相信上帝能越過種種的世界、歷史、文化、社會、語言、智力的限制讓人明白祂在聖經裡所說的話」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁58）。
“Any true Christian must believe that God can overcome the limitations of the world, history, culture, society, language, and intelligence to make people understand what He said in the Bible” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 57).

「既然聖經是上帝啟示的話，那麼她就是人類認識上帝唯一可靠的文本……簡言之，聖經對基督徒具有最高且唯一的信仰權威」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁58）。
“Since the Bible is the revelation of God, then she is the only reliable text for mankind to know God . . .. In short, the Bible is the highest and only religious authority for Christians” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 58).
（英文部分為版主試譯）

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「但聖經譯本真地不可靠嗎？從譯本讀不出聖經的原意嗎？讀譯本不能真地知道上帝的啟示嗎？」

「回答這個問題的關鍵在於，我們相不相信手邊的聖經譯本所陳述的那位上帝。根據我們手邊的聖經譯本，我們可以很清楚地知道聖經要我們相信的是一位創造天地萬有的上帝，說有就有，命立就立的上帝，隨己意獨行奇事的上帝，護理萬有的上帝，凡事都能的上帝，捨己愛人的上帝，絕不說謊的上帝，信實可靠的上帝，捨己愛人的上帝，絕不說謊的上帝，凡事都能的上帝，捨己愛人的上帝，絕不說謊的上帝，信實可靠的上帝，本為善又慈愛長存的上帝。如果這一位聖經的上帝存在，那麼祂就不可能不讓我們透過聖經讀到祂定意向人啟示的旨意。這一位聖經的上帝不可能被歷史、語言、人的缺陷所限制，以致於能夠讓每個人都有機會按著自己的能力讀到或聽到祂的話」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁54）。
“But are the Bible translations really unreliable? Can’t you read the original meaning of the Bible from the translations? Can’t you really know God's revelation when reading the translations?”

“The key to answering this question is whether we believe God in the translations of the Bible at hand. According to the translations of the Bible at hand, we can clearly know that the Bible wants us to believe in a God who created all things in the world. He spoke and it came to be. He commanded, and it stood firm. He alone does wondrous things according to the purpose of Him. He is the God of providence. He can do everything. He is a self-denying God. He loves humans. He never lies. He is faithful and reliable. He is good, and his steadfast love endures forever. If this biblical God does exist, then it will be impossible for Him to prevent us from knowing His will that He revealed to us according to His will through the Bible. This biblical God cannot be limited by history, language, and human defects, so that everyone can have the opportunity to read or hear His words according to his/her own ability” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 54).
（英文部分為版主試譯）

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「聖經都是神所默示的，於教訓、督責、使人歸正、教導人學義都是有益的，叫屬神的人得以完全，預備行各樣的善事」（提摩太後書3:16）。

“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Timothy 3. 16).

「所謂上帝的默示是指上帝自己感動聖經作者，將祂要向人講的話傳給他們，並讓他們用自己的話寫出來」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁47。）

“The so-called inspiration of God means that God himself inspired the writer of the Bible, passed on what He wanted to tell people, and let them write it in their own words” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 47).

「被默示者如同其他人一樣有著人所能有的自由，但卻又被上帝自由地使用；上帝的自由透過人的自由展現，且完美地實現祂自己的旨意；人的話表達著上帝的話，上帝的話被包含在人的話中。我們要特別強調，領受上帝默示的人在上帝默示的過過程中是個完完全全的人，為失去任何他作為一個人的特質，但上帝卻也完全地使用，讓他講說祂要向人說的話」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁48-49。）

“The inspired person has the freedom that humans have, just like everyone else, but is freely used by God; the freedom of God is revealed through the freedom of humans and God fulfills His will perfectly; the words of humans express the word of God, and the word of God is contained in the words of humans. We must emphasize that the person who received God ’s inspiration was a complete person in the process of God ’s inspiration. He did not lose any of his qualities as a person, but God also used him completely. God made him write what God wants to tell people” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 48-49).

「默示教義的根本功能就在於確立聖經不可誤的真理性，因為唯有全然出於上帝之直接啟示的文本才可能是真實無誤的文本」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁50-51）。
“The fundamental function of the doctrine of inspiration is to establish the truth of the Bible inerrancy, because only texts that are completely inspired directly by God can be true and inerrant” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 50-51).
（英文部分為版主試譯）

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「當我們說聖經是上帝的話時，意指整本聖經都是直接出於上帝的啟示或言說。只要我們認為聖經不純然是上帝的啟示，而有些是，有些不是，那麼我們就不可能完全相信聖經，我們就有理由質疑聖經的任何一個部分是否真為上帝的啟示；最為嚴重的是，在不能清楚區分哪些是又哪些不是上帝的啟示的情況下，我們甚至不得不質疑整本聖經是否真實可信，以至於對整本聖經失去信心（柯志明，〈聖經的本性與權威〉，《聖經論》，頁44-45）。
“When we say that the Bible is the word of God, it means that the entire Bible is directly inspired or spoken by God. As long as we believe that the Bible is not purely God ’s revelation, and some are, some are not, then we cannot believe the Bible completely, and we have reason to question whether any part of the Bible is really God ’s revelation; the most serious thing is that without a clear distinction between what is and what is not God ’s revelation, we even have to question whether the entire Bible is true and credible, so that we lose faith in the entire Bible” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 44-45).
（英文部分為版主試譯）

〈聖經的本性與權威〉，《聖經論》/ 柯志明教會

「聖經是必要的（necessary）。沒有聖經，就沒有基督信仰，也就沒有基督教會。聖經是基督信仰得以成立的真理根據，也是是人得以認識永生上帝以及祂的本性、創造、救贖並關乎這一切之基本真理的書。基督信仰的所有基本而核心的教義都出自聖經，所有基督徒都必須從聖經確立他信仰的所有內涵。這就是聖經之所以具有最高而獨一權威的原由，也就是『唯獨聖經』（sola scriptura）這口號所要表達的意思」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁41-42）。

“The Bible is necessary. Without the Bible, there would be no Christian faith, and there would be no Christian church. The Bible is the book of fundamental truth for the establishment of the Christian faith, and it is also the book that makes understand the living God and His nature, creation, redemption, and all the basic truths related to it. All basic and core teachings of the Christian faith are from the Bible, and all Christians must establish all connotations of his faith from the Bible. This is the reason why the Bible has the highest and sole authority, that is, the meaning of the slogan ‘Sola scriptura’” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 42).
（英文部分為版主試譯）

〈聖經的本性與權威〉，《聖經論》/ 柯志明教授

「聖經是作爲真理自身的上帝所直接啟示的話；因為上帝即真理自身，全然真實，絕不說謊. . . . . . ，因而祂所說的話以及祂用以傳達祂的話的語言文字必然無誤；聖經是上帝的話也是承載祂的話的書，以至於在人間與教會裡都擁有最高且獨一權威」（柯志明，〈聖經的本性與權威〉，《聖經論》，頁42）。

“The Bible is the direct revelation of God as the truth itself; for God is the truth itself and is completely true and never lies. Therefore, what he said and the language he used to convey His words must be correct; the Bible is the word of God and the book bearing His words, so that it has the highest and sole authority in the world and in the church” (Immanuel Chih-Ming Ke, “The Nature and Authority of the Bible,” Bibliology, page 42).
（英文部分為版主試譯）

Doing the Right Thing

The Right to Die

Tuesdays with Morrie, 127

Pirate: Romance and Reality

〈顯現上帝大能的聖經〉，《聖經論》/ 柯志明教授

「聖經是一本人類歷史中實實在在的書，與真實歷史密不可分，當然可以對之進行歷史研究，而且謙卑、誠實、嚴格的歷史研究大大有益於我們對聖經的認識與理解，讓我們知道聖經如何地連結於真實的歷史與世界」 （柯志明，〈顯現上帝大能的聖經〉，《聖經論》，頁23）。

“The Bible is a real book in human history. It is inseparable from real history. Of course, we can do historical research on it. A humble, honest, and rigorous historical research will greatly benefit our understanding of the Bible. It lets us know how the Bible is connected to the real history and the world” (Immanuel Chih-Ming Ke, “The Bible that Manifests the Power of God,” Bibliology, page 23).

「但聖經同時是一本上帝的書，出於上帝的默示，陳述上帝對人的啟示、言書與作為，因而不可能為高傲自大的人間學問所認識與理解。究極而言，聖經不是歷史產物，不是人間的一個東西，不是人可以任意把玩、操控、利用、洞悉的一本書。聖經的書寫者已死，但作者卻未死也不會死，並隨時臨在於任何一個聖經讀者，或為知開顯，或向之遮蔽。即便現代科學自信滿滿地以為可以看透世界、掌握宇宙法則、預測未來，但終究無法識透聖經，也無法超越聖經的言說」（24）。

“But the Bible is at the same time a book of God. It is from God's inspiration. It states God's revelation, words, and deeds to people, so it is impossible to be known and understood by arrogant humans. Ultimately, the Bible is not a product of history. It is not a thing in the world. It is not a book that people can play, manipulate, use, and can see clearly and thoroughly. The writer of the Bible is dead, but the author is neither dead nor dying, and is always present to any reader of the Bible, or is revealed or concealed from readers. Even though modern science confidently believes that they can see through the world, master the laws of the universe, and predict the future, they will not be able to understand the Bible after all, nor can it surpass the Bible” (Immanuel Chih-Ming Ke, “The Bible that Manifests the Power of God,” Bibliology, page 24).

「除非沒有聖經的上帝，否則祂當然能自由臨在於世界與歷史中，祂當然能自由地向人顯現，祂當然能成為肉身住在人間直接啟示自身，祂當然能透過祂所揀選的人無誤地寫出祂要向人講的話，祂當然能守護聖經而使之流傳於世，祂當然能讓人準確地理解祂的話。除非你不相信聖經的上帝，否則你不可能懷疑祂能如此，以至於不相信聖經是上帝默示的、無誤的、全然真實可信的。除非你不接受人是有限且有罪的，在許多方面無知而且常常犯錯，否則你不可能不會承認人根本沒有能用以鑑別、批判聖經的真理標準，以至於根本無法斷定聖經有錯誤且沒有真理權威」（24-25）。

“Unless the God that indicated in the Bible does not exist, surely He can freely appear in the world and history, surely He can freely reveal Himself to people, surely He can incarnate in the world and directly reveal himself, and surely He can unmistakably write what He wants to tell people through the people He chooses. Surely He can protect the Bible and spread it to the world. Surely He can make people understand His words accurately. Unless you don’t believe in the God in the Bible, you can’t doubt that He can do so, that you don’t believe that God inspires the Bible, and the Bible is unmistakable, totally true as well as credible. Unless you do not accept that people are limited, guilty, unless you do not think that people do not know in many ways, and often make mistakes, you must admit that people have no standard of truth that can be used to discern and criticize the Bible, so that it cannot be concluded that there are some mistakes in the Bible and it has no authority of truth” (Immanuel Chih-Ming Ke, “The Bible that Manifests the Power of God,” Bibliology, page 24-25).
（英文部分為版主試譯）

〈顯現上帝大能的聖經〉，《聖經論》/ 柯志明教授

聖經不是純然人的創作，也不受限於特定歷史文化，因為聖經是上帝口裡所出的話。

The Bible is not a pure, human creation, nor is it limited to a specific historical culture, because the Bible is the word of God.

「如果相信聖經是上帝藉著人寫成的作品，是聖靈默示的，用以清楚明白地向人傳達上帝的話，那麼這必使解經者相信聖經有超越於歷史的要素與意義，不會有任何錯誤而全然真實可信，因而具有獨一最高權威。因此，解經者必須謙卑承認關乎聖經的歷史研究有其根本限制，無法為其徹底探究與洞悉。如此一來，聖經必定全然可信，意義清楚明白，是人無法遮蔽與扭曲的，是教會與基督徒的最高權威，是普世教會都必須共同遵從與遵守的規範，是教會合一與改革的唯一根據......」（柯志明，〈顯現上帝大能的聖經〉，《聖經論》，頁17-18）。

“If you believe that the Bible is a work written by God through man and inspired by the Holy Spirit, and it clearly conveys the word of God, then this will make the interpreters believe that the Bible has elements and meanings beyond history, and there will be no mistake and it is totally true and credible. Therefore, the Bible has the sole and highest authority. Thus, the interpreter must humbly acknowledge that the historical research on the Bible has its fundamental limitations, and cannot thoroughly explore and understand it. In this way, the Bible must be completely credible, and its meaning must be clear, which cannot be concealed and distorted by human beings. It is the highest authority of the church and Christians, the norm that the universal church must abide by, and the only basis of the unity and reform of the church” (Immanuel Chih-Ming Ke, “The Bible that Manifests the Power of God,” Bibliology, page 17-18).
（英文部分為版主試譯）

聽爸爸

和聽爸爸在一起14年.........胖了20公斤.......... 。有些人會認為「婚姻是愛情的墳墓」，還有人認為有了孩子之後，夫妻就會常常因為照顧孩子而有許多的爭執。但我很感謝的是，跟聽爸爸在一起14年來，我一天比一天更愛我的丈夫，我丈夫對我的愛也始終沒有改變。

在我們家中沒有分配工作這一件事，因為我的丈夫會利用所有他工作以外的時間，甘心樂意分擔他可以處理的家事。我們不會把孩子推給另一半照顧，因為我們都搶著陪伴我們的孩子，享受跟聽聽在一起的時間。

我的丈夫從來沒想過自己需要什麼，總是想著我和孩子需要什麼。和聽爸爸在一起14年，我胖了20公斤。從本來一餐花費16元的我，變成餐餐被丈夫餵飽飽。從認識到現在，就有說不完的話，我們可以從晚上聊到早上，聊個沒完沒了。我的丈夫省吃儉用，但是總是願意將他認為好的但是不便宜的東西送給我的家人。

本以為這種愛在有了孩子之後就會變少，但卻只有更多。有了聽聽之後，我們得到了更多我們夫妻之間所無法擁有的喜悅，並且我們也樂於無條地愛聽聽，也從中得到未曾享有過的喜悅。也因為看到聽聽展現出許多美善（很像她父親的那一面），也激勵我想成為一個更美善的媽咪。我們能夠有這樣的家，都是因為我們有共同的信仰，從我認識文勇的第一刻開始，他就是跟我談論著聖經，談論著真理，直到如今，這是他最在乎的。上帝也不斷透過聖經教導我們，使我們都不斷學習、成長。

Are We Afraid of Food?

03. Grammar 3: Punctuation