《耶穌真貌》

簡介

此書一改人們頭腦中對耶穌慣有的認知定式。人們頭腦中的耶穌，頭頂著光環、始終充滿微笑、有無限的耐心、永遠胸有成竹，而且最主要的，是一個成功者。由於兩千多年的歷史推演，社會變遷，耶穌的本來面目變得越來越模糊，並且也隨著人們價值觀轉變而產生微妙的變化。而楊腓力筆下的耶穌，既不同於傳說中那位穿著法蘭絨，面帶微笑的‘救世主’，也不同於被傳統文化擺在宗教神龕裡的耶穌。這位令人不安的耶穌，他要徹底地改變你的生活，並增強你的信心。

本書作者

楊腓力Philip Yancey，美國ECPA暢銷書排行榜作家。《今日基督教》雜誌特約編輯。目光深邃，語言熟練，洞察力敏銳，常常道出眾人心中不知、不能、不敢言的疑問，使許多讀過他作品的人，眼前一亮，心裡產生強烈共鳴。著有《有話問蒼天》、《無語向上帝》、《恩典多奇異》、《耶穌真貌》等。（照搬書封面介紹…）

本書編排

Part I 何許人物：耶穌是誰？

Part II 為何而來：耶穌的使命

Part III 餘波蕩漾：耶穌留下了什麼？

心得感想

這本書讓我欲罷不能地一口氣看完，並且還想再看多次。我承認還有許多好書，能豐富我們對基督的認知，但《耶穌真貌》比較合乎我個人口味。作者用十分中立的態度以及盡可能詳盡的手法，有點像三維成像或者考古手段，向觀眾呈現耶穌真正的容貌。而且作者也對好幾個一直困擾著人們的問題作了誠實的思考：“耶穌究竟是真是假？”；“登山寶訓，說得容易做得難”；“聖經八福，和實際生活相隔太遙遠了，這到底怎麼理解”；“為什麼公義的上帝不直接干預人類歷史？為什麼人類仍然多災多難？為什麼耶穌面對撒旦時不趁機收拾他？”

聖經八福

書中對八福的理解十分精彩。找到這些問題的答案，必需要看清楚屬於人的價值觀，以及上帝的價值觀，並對比之。看看這今世國度版八福：

逼迫人的人有福了，因為在世上必能出頭；

剛硬的人有福了，因為他們不會在生活中受傷；

抱怨的人有福了，因為他們能如願以償；

逸樂的人有福了，因為他們從不為罪擔心；

奴役人的人有福了，因為他們必有收穫；

在今世有學問的人有福了，因為他們懂得應對之道；

製造麻煩的人有福了，因為他們能獲得人們的注意。

你可能覺得這很搞笑，但現實確實如此。從古至今，社會崇尚適者生存。天國八福其實和現世的價值取向完全相反。上帝是通過一副不同的鏡片在看這個世界，在八福裡我們可以窺見少許上帝的價值觀。上帝偏愛窮人，偏愛失敗者、受害者，偏愛弱勢群體。

強壯、美貌、善於競爭和搞人際關係，這些都是人們成功的因素，但也恰恰是阻攔人進入天國的障礙，無助、悲傷、悔改、渴望改變，這些卻是進入上帝國度的門。當然，貧窮的人不必然比富人有更多美德，但他們往往更富有同情心，更為真實。比起那些生活優渥什麼都不缺的人，所有這些不足，反而為弱勢人們增加了更多的優勢——因為他們在需要的時候，有機會轉向上帝尋求。人一般不肯承認自己無助，當承認的時候，天國就近了。

耶穌的一生便是貧窮、哀慟、謙卑、飢渴慕義、憐恤、清心、使人和睦並且受逼迫。耶穌自己便是這八福的寫照。耶穌有洞見，他深知道人類心理，在不達到某些條件下人類是怎麼都不會去尋求神的。人類是這樣一種無可救藥而又失敗的種族。耶穌若不這樣說，還能怎麼說呢？

登山寶訓

我不禁馬上要說：耶穌是神，當然可以這樣講也這樣做，我們凡人怎能做到。那麼再看看登山寶訓，或許耶穌的要求是否太高了？！

我告訴你們，要愛你的仇敵，為那些逼迫你們的人禱告。

我們的祖先不是說過要以眼還眼，以牙還牙嗎？愛你的親屬，恨你的仇敵，對嗎？

但是我說愛自己的兄弟是容易的，愛那些愛你的人也是容易的，就是稅吏貪官也是如此行的！你要我恭賀你會愛你的親屬？不！

要愛你的仇敵，愛那些踢你，在你臉上吐唾沫的人，愛那些會把刀插入你腹中的兵丁，愛那些搶你，折磨你的土匪！

聽我說啊！要愛你的仇敵！如果一個羅馬兵丁打你的左臉，把右臉也轉過去讓他打。

如果一個有權的人命令你走一里路，你就走兩里路。如果有人要你的外衣，把你的襯衫也給他。

聽啊！我告訴你們，要跟隨我不是簡單的事。我跟你們說的事，是創世以來沒人說過的！

其實，可以說幾乎每個人都讀不懂耶穌這段教訓。“這話甚難，誰能聽呢”。但這並不妨礙我們盡可能地接近這教訓。

作者舉了兩個偉大作家作為例子的兩面，他們都來自俄國。托爾斯泰和陀斯妥耶夫斯基。

托爾斯泰在福音書裡看到的道德理想，如火焰般吸引著他，而達不到這些理想的失敗感，最終吞噬了他。托爾斯泰竭力按照登山寶訓進行生活，追求完美，而這讓他的家人難以忍受。他放棄了打獵、吸煙、飲酒、吃肉，制定了一套‘高尚道德情操守則’，然而無法通過自律來遵守這些規則，他妻子索尼婭16次懷孕向世人宣告，他無力自拔。托爾斯泰在他的作品中展示了他那清晰的對世上苦難和人性醜惡的透視，而且他追求真正信仰的努力是真誠的，只是實際結果讓人難堪。托爾斯泰不明白，他的宗教是一種律法，而不是恩典；通過人類自己來改造自身，而非借助上帝的愛。托爾斯泰看透了人類自身的不足，但他沒有往前邁最重要的一步——相信上帝的恩典能勝過這些不足。

而另一位作家陀思妥耶夫斯基，和托爾斯泰不同。托爾斯泰過的是一種苦行僧般的自我修煉，而陀思妥耶夫斯基則把他的精力放在賭場和飲酒上。陀思妥耶夫斯基曾因為犯叛國罪被判槍斃，後因為沙皇開恩，放他一條生路，下放到監獄裡。在監獄，新約聖經是唯一一本允許讀的書。上帝藉此契機對他說話。監獄給陀思妥耶夫斯基另一個機會，得以和一些殺人犯、下流人住在小牢房裡。陀思妥耶夫斯基本來對人性善有開明看法，後來被這些獄友的邪惡擊打得粉碎。但是，他卻在最卑賤的囚犯身上找到一絲上帝的形象，他開始相信只有透過被愛，人才會去愛。“我們愛，是因為上帝先愛我們。”

同一位耶穌，他給人絕對的真理，也給人絕對的恩典。世上無論是誰，希特勒也好特蕾莎修女也好，都無法完全做到耶穌的要求。然而耶穌也赦免了犯姦淫罪的女人、十字架上的強盜，以及背叛他的門徒。耶穌說這些並不是要增加我們的壓力，而是要彰顯上帝的特質，告訴我們，上帝的理想是什麼。一方面，我們需要清楚的看到並且承認，自己離上帝的理想多麼的遙遠多麼的不足，另一方面我們更需要相信，上帝已經賜下了恩典，幫助我們勝過這些不足。耶穌應許過：“在世上你們有苦難，但你們可以放心，我已經勝了世界。”

成功抑或失敗？

耶穌說他已勝過了世界，那他便是一位勝利者，成功者？然而耶穌面對控訴而不反駁，面對拘捕而不反抗，甚至被人羞辱被釘死在十字架上，這完全是一個失敗者的姿態。我們為什麼要信這樣一個失敗者？

或許可以從和耶穌同釘十字架的兩個強盜說的話看出一些線索來。有一位嘲笑耶穌無能，救世主居然不能救自己。另一位則看見了耶穌的權能：“求你在得國的時候紀念我。”我們看到的耶穌，究竟是表明上帝無能為力呢，抑或上帝本身就是愛？全能的耶和華又怎麼會是這種下場？

歷史發展給出了答案。門徒們漸漸醒悟到，上帝自己選擇了軟弱的方式，來感化人類。基督教由此興旺。十字架表明這位上帝，甘心為了愛而捨棄權力。權力固然效果好，但無論動機好壞，並不能徹底地征服人心。戰勝邪惡，只能通過愛，而非以暴易暴。愛就像海綿一樣，把邪惡吸收乾淨。只有這樣才能把邪惡徹底地剷除。

我懂得了這位天父的慈悲心腸，他如此愛我們，以致甘心受死，並且死後還不得人們理解。這樣，所謂的成功和失敗，重要么？

我只能說，天父用心良苦，只是我們這些兒女，太過頑梗。。。

不要不信，總要信

至此，我發現我們是一個特別自信特別自大的種族：為什麼我們總是把上帝想像成自己願意的那個樣子？為什麼我們總是把自己的價值取向強加給耶穌，使得他變得如此的不自然？是的，我們真的太過頑梗。我想，以前的我，就算耶穌就在我眼前給我行了個神蹟，恐怕我也會懷疑、不信。

“一個真正的現實主義者，他永遠都可以找到力量和能力否認神蹟。

如果擺在他面前的神蹟是一個不可辯駁的事實，他寧可否認他所看見的，也不願意相信神蹟的事實。

信心並不是由神蹟來的，但神蹟是由信心來的。”

——陀思妥耶夫斯基

這也是人類的思維慣性——人就是這樣，自大自信，目空一切。

陀思妥耶夫斯基這段話講得好，信心並不是由神蹟來的，但神蹟是由信心來的。我疑問過，為何耶穌不走遍全世界，行遍神蹟，又或者用某種超自然的能力改變人心，好使全球人民都信呢？的確很幼稚。人是不會因為看到神蹟就相信的，上帝也不希望通過這種軟件升級的方式來把我們召回。如果是那樣，那耶穌也不是愛人的主，而是魔術大師，高級程序員。

如果上帝不尊重人類的自由意志，那麼他也不必要在伊甸園擺一棵知識智慧樹，也不會讓蛇誘惑夏娃吃禁果。就是因為上帝如此的尊重我們的自由，他才給我們自由的選擇愛不愛他，給我們自由懷疑他，不信他，誹謗他辱罵他，吐唾沫在他身上，甚至親手殺死他。他希望我們每個人都能真真正正，心甘情願的回到他身邊。

上帝早已愛我們在先，他想我們也邁出我們應邁出的那一步——信。上帝通過耶穌，已經清楚地向人類表明他的態度：為了我們能回心轉意，他甘願被羞辱，流血犧牲。若把和上帝的分割想像成一堵牆的話，人在一邊，上帝在另一邊，那麼這堵牆已經出現了一個缺口，我們可以從中窺見上帝的榮耀，上帝的聖潔和完美，最重要的是，上帝的愛。那麼，為了這堵牆能早日倒塌，作為人類，你我是否也應做些什麼？

《游子吟——永恒的召唤》作者：里程

序言

　　在无神论教育下成长的知识分子，大都有相似的关于人类认识发展的基本观念，就是当人类处于生产力低下的原始阶段，人们对雷电、洪水、地震等自然现象产生恐惧心理，因而开始拜雷公、水神、山神、地神，产生了宗教。随著生产力的发展，人类对自然界的认识能力不断提高，明白这一切都是自然现象，并不是什么超自然的神明，因而确定了无神论信仰。也就是说，有神论是人类愚昧无知时期的产物，无神论则是人类进入文明时期后的必然归宿。因此，受过高等教育的知识分子持无神论观点被视为理所当然并引以为豪。

随著国家的对外开放，越来越多的中国学生、学者到西方学习和工作。面对美国这样一个既有世界第一流科学技术水准，却又是有神论思想占主导地位的国家，我们的惊愕和困惑是可想而知的。然而要让我们来一个一百八十度的大转向，重新面对我们过去不屑一顾的有神论，无论在感情上还是理性上，都是十分困难的。我个人旅美的前八、九年，坚决抵制有神论，从不接触基督教和任何宗教。

可是，神的存在是一个不以人们的主观意志为转移的客观事实。对神的存在所持的态度与每一个人休戚相关，没有人能够回避。凡追求真理、勇于在真理面前不断修正自己的观点的人，或迟或早都会认识到神的真实存在。英国哲学家培根（Francis Bacon）曾一再指出，一点点哲学会引导人走向无神主义和物质至上的错误；伟大的哲学却会引人归向宗教¹ 。不仅象牛顿、爱因斯坦这样的科学巨匠相信有神（虽然爱因斯坦信的神是没有位格的），连达尔文主义的先锋战士赫胥黎（Thomas Henry Huxley）也承认：“从纯粹哲学立场上看，无神论是站不住脚的”²。

近几年来，经过反复探讨、思索和挣扎，我放弃了无神论观点，心悦诚服地接受了有神论，接受了耶稣基督作我个人的救主和生命的主宰。现在，我拟从几个方面探讨神存在的真实性，与大家分享。

《圣经》第一卷书〈创世记〉的第一句话是，“起初神创造天地。”这是一个伟大的宣称。因为，神的存在无需证明，也是人有限的理智无法证明的。但神爱世人，特赐下启示让人能认识他。神的启示可分为普遍启示和特殊启示两大类。

浏览全书点击：http://www.cclw.net/gospel/explore/youziyin/htm/index.htm

The Thread of Gold – by Jane Carole Anderson

www.TheThreadofGold.com

Home of
The Thread of Gold
By
Jane Carole Anderson

“This book, The Thread of Gold: God’s Purpose, the Cross, and Me, tells the true story of Jane Carole Anderson’s twenty-year journey through the Local Church of Witness Lee. It reveals her discovery of the powerful and practical message of the cross, one that saved her from deception and revealed God’s purpose for her life.

The author writes, ‘When your goal is to know God, you will find an amazing thread of gold being woven into the details of your life and circumstances. That golden thread will be your very own, unique, personal experience of Him. You will come to know Him as One who takes care of everything concerning you—from commonplace things to the deeply significant matters of the heart. I know Him as both the God who takes care of my washing machine and the God who wipes away my tears. In His way and time, He will unfold the unique purpose He has for your life. Ultimately, you and your thread of gold will remain forever, perfectly woven together with millions of others and their threads of gold into God’s masterpiece, and put on display for eternity.’

We at Protus Publications are truly thankful that The Thread of Gold has already been helpful to a number of people as evidenced by those who have given us feedback. We continue to pray that God will put this book into the hands of all those whom He desires to receive it”

————————————————————————————————–

Chapter 1
Into the Pit

The LORD has appeared of old to me, saying: “Yes, I have loved you with an everlasting love; therefore with lovingkindness I have drawn you.” (Jer. 31:3)

IN THE SPRING OF 1977, MY HUSBAND AND I DRAGGED our bodies home after a church meeting in Houston, Texas. During that meeting, I was publicly humiliated; and after it, I was further shamed, censured, and ostracized. I had sensed God’s nearness throughout everything that had transpired until that night, and then it seemed that He had abandoned me to this horrible experience. Those I loved had cast me into a pit of spiritual darkness and left me there to languish alone. I went to bed still sobbing as I continued to relive what had happened.
That Meeting

I was upset, nervous, and fearful as I sat there, waiting for Dan Williams to speak. I had been in this condition since the time I had been told, several days earlier, that my attendance in this meeting was mandatory. Dan was an elder and regional leader from a church in another city who had traveled to Houston with the purpose of holding this meeting. He was a tall, thin man who always wore a longsleeved white shirt, a thin tie, and dark pants. He was sitting forward in his chair on the front row jiggling one of his legs up and down periodically. Then he rose and began to speak. He asked that the tape recorder be turned off. This request was extremely unusual and, therefore, foreboding.

Because of events in the preceding weeks, I knew whatever was coming wasn’t going to be good. When Dan began to speak, he announced that there was a “sisters’ rebellion” in the Texas churches and that the sister leading this rebellion was in the Houston church. According to him, this sister had committed serious offenses against the church. She and others with her had encouraged people to open up and talk about their problems. According to
Dan, this was the same as encouraging people to vomit. He disapprovingly said that when these sisters had told people to pray and wait for direction from the Lord, they were advocating “passivity.”

As I had sat there listening to him, I had no doubt that I was the person about whom he was speaking. Though he didn’t mention my name, many people in the church had already heard I was in trouble and had stopped speaking to me because of what was considered to be my “leprous condition.”

Dan declared that these rebellious sisters had opposed the Lord’s present move in the church and had caused a serious division. He proclaimed that they were seeking to be spiritual giants and that this was unacceptable in what he called the age of the body, the corporate expression of Christ. Because of their spiritual self-seeking, they had become deceived. Satan had used them to cause serious error and trouble and, hence, to damage the church. At one point, he stated his belief that sisters didn’t have any spiritual discernment, and that they were, therefore, easy prey for Satan’s deception. He also stated his belief that sisters could not receive revelation from the Bible. He continued speaking for a long period of time, informing church members about the evilness of the sisters’ rebellion and stating that any evidence of such rebellion would not be tolerated.

A large knot of nausea and almost pain was throbbing in my stomach as I sat there listening, feeling like time had been cruelly suspended so that the wound I was receiving would be the deepest possible. When I ventured a glance around the room, hoping for anyone, anything that might be able to stop this nightmare, all I saw were faces glancing back at me with looks of pity. Dan finally concluded his message: “One of these sisters hasn’t repented or talked to us. You know who you are. After this meeting, come to the fellowship room.” My husband and I knew he meant me. It apparently hadn’t been enough to put me in a public coffin; he needed to nail it shut.

The Inquisition

With many eyes on us, we crossed the meeting hall and entered the fellowship room. I felt like I was being summoned to the Inquisition. Dan was waiting there with a number of others who had been invited to attend as witnesses. Most of the local elders were present. One of their wives was present. An elder from a third locality was also there. A number of sisters were there, including some that had become members of the church through our efforts and had lived in our home for a long period of time. It appeared that the elders wanted them to be clear that I was not to be trusted. I was directed to sit down on the end of a couch. Most of the people present were sitting on folding chairs in a semicircle across the room from me. My husband was given a seat with them. Others were standing.

A folding chair was on my right side, about a foot away from the couch. Dan turned it to face me and then sat down. Looking at me, he began repeating in judgment of me his pronouncements from the public meeting. He offered no specific facts and no clear examples of my “rebellion.” He asked me nothing. I did not understand his vague accusations. One of these was, “…and the shameful downfall that you caused to one of us.” I had no idea what he was talking about, but thought that by “one of us” he might mean one of the elders. I wondered if his comment referred to a local elder named Steve Smith, who had broken down and wept in front of me and a few others several weeks before this. Steve was not present in the room that night.

Dan informed me that he knew all about the “secret meeting” we had planned for the spring. However, this was news to me because I didn’t know anything about it. He said that all my rebellious, negative speaking had “come to their ears,” revealing a conspiracy among the sisters that was undermining the elders and church oneness. Maybe he used the biblical phrase “come to our ears” to try and give scriptural support to what he was doing. He wasn’t interested in learning whether I realized I was the leader of what he was calling a sisters’ rebellion. He told me emphatically that I needed to repent for my offense to the church, and from that day forward, I was to “stop all my talk and be quiet.”

I sobbed throughout his monologue. His non-specific accusations left me feeling that my person was being attacked. Near the end of the torment, I said, “The only solution I can see is just to dig a hole about six feet deep and put me in it. I think the problem is just who I am.”
I also told him, “Whatever has happened, it isn’t my husband’s fault. It’s mine.” At this point, another of the elders present, who always seemed to be lurking in the background, Sam Jones, chuckled and said, “I always wondered why the Lord put you two together, and now I know.” I had no idea what he meant by this strange statement. Why had he always wondered this? What did he now know? I certainly didn’t understand his apparent amusement. How could anyone find anything funny in what was happening at that black moment in that room? I was weeping and in extreme distress, yet he found humor in the situation? Sam’s comment, at best, was thoughtless and cruel.

Later that night at home in bed, I tried to pray, but I couldn’t. I was experiencing an internal, spiritual, and emotional agony. How had such darkness swallowed us? I had belonged to Jesus since I was a child, and He had never failed me. Where was He now? I felt like I was suffocating in a deep, dark pit filled with blackness.

Copyright 2005 by Jane Carole Anderson

Lord, teach us to pray. (Luke 11:1)

Andrew Murray(1828~1917)

‘Lord, teach us to pray.’ Yes, to pray. This is what we need to be taught. Though in its beginnings prayer is so simple that the feeblest child can pray, yet it is at the same time the highest and holiest work to which man can rise. It is fellowship with the Unseen and Most Holy One. The powers of the eternal world have been placed at its disposal. It is the very essence of true religion the channel of all blessings, the secret of power and life. Not only for ourselves, but for others, for the Church for the world, it is to prayer that God has given the right to take hold of Him and His strength. It is on prayer that the promises wait for their fulfilment the kingdom for its coming, the glory of God for its full revelation. And for this blessed work, how slothful and unfit we are. It is only the Spirit of God can enable us to do it aright. How speedily we are deceived into a resting in the form, while the power is wanting. Our early training, the teaching of the Church, the influence , of habit, the stirring of the emotions-how easily these lead to prayer which has NO Spiritual power, and avails but little. True prayer, -that takes hold of God’s strength; ‘that availeth much, to which the gates of heaven are really opened wide-who would not cry, Oh for some one to teach me thus to pray?

Jesus has opened a school, in which He trains His redeemed ones, who specially desire it, to have power in prayer. Shall we not enter it with the petition, Lord! it is just this we need to be taught! O teach us to pray.

(Adapted from: Andrew Murray, “With Christ In the School of Prayer”, Ch.1)

http://www.worldinvisible.com/library/murray/5bm.10353/5bm.10353.c.htm

中文版 http://www.cclw.net/other/M-Andrew/zjdddgxx/index.html

約翰牛頓的故事 & “效法基督”

John Newton (1725~1807)

約翰牛頓 (John Newton, 1725~1807) 英國人
(內容摘自http://www.jiduzhijia.com/book/cxz/sgbz/005.htm)

牛頓本是一個浪子, 七歲喪母, 父親是一個船員; 所以他11歲就跟著父親上船去. 水手並無固定居所, 到處為家, 又是非常危險的工作. 因為水手到處漂流, 所以他們無論到哪裡, 上岸後都會很放蕩. 11歲的牛頓自然沾染了水手們許多的惡習. 有一次跑船來到肯特(kent), 上岸後, 牛頓在城裡遇到一個14歲的女孩名叫瑪莉(Mary), 著迷了, 便展開追求; 因而錯失回船的時刻, 船開走了. 到了18歲, 他又去看望這個女孩, 結果又是耽誤了時間, 船又開走了. 這次他遇到麻煩, 被一群土匪綁架, 迫他參加海軍; 原來那海軍是從事販賣奴隸工作(當時有很多船隊前往非洲, 作販賣奴隸的勾當). 有一次, 牛頓在那販賣奴隸的船上, 找到一本書, 是奧秘派肯培多馬(Thomas A Kempis)所寫的[效法基督](The Imitation of Christ), 這是一本給神的兒女很大幫助的好書. 很稀奇, 牛頓竟然打開書來閱讀, 結果他在書裡面遇見了神, 神又遇見他, 這樣, 他便得救了. 他雖然信了主, 但還不覺得販賣奴隸是錯的, 所以仍從事販賣奴隸工作有好幾年, 甚至後來做了船長, 親自押著奴隸到處走. 這樣放蕩不羈的生活, 他不覺得是不對的, 一直到主完全征服他, 他才轉變過來, 離開船隊, 出來事奉主, 那時已經39歲了.

就是這樣, 他被帶到奧尼(Olney)這個鄉村地方, 在那裡開始事奉神. 他這樣的罪人, 竟蒙大恩, 能事奉主, 便寫了一首詩歌, 就是世界著名的”奇異恩典”(Amazing Grace).

(C247/E313)
驚人恩典! 何等甘甜, 來救無賴如我!
前曾失落, 今被尋見, 前忙今不摸索!
Amazing grace! How sweet the sound, that saved a wretch like me!

I once was lost, but now am found, was blind, but now I see.

牛頓曾這樣說: “我永遠不能忘記兩件事, 我是一個大罪人, 而主耶穌乃是一位大救主!”

在牛頓的墓碑上, 牛頓自己留下一段見證:

主僕約翰牛頓, 原本放蕩不檢, 心中無神, 一度遠赴非洲販賣奴隸,
如今因耶穌基督我主我救主的莫大憐憫,
竟被挽回, 赦免, 並被指派傳揚他曾一度長期試圖竭力摧毀的福音.
[JOHN NEWTON, Clerk once and infidel and libertine, a servant of slaver in Africa, Was by the rich mercy of our Lord and Saviour JESUS CHRIST, Restored, pardoned, and appointed to preach the Gospel which he had long laboured to destroy.
————————————————————————————————

這本肯培多馬的[效法基督]已經流傳有五百年左右了, 原著為拉丁文, 流傳的很廣, 亦翻譯成50多種語言. 我在網上google到一個介面比較友善的現代英文譯本:
http://www.leaderu.com/cyber/books/imitation/imitation.html#b1
中文譯本(好像只有第一冊…網路上資源很多, 有興趣的讀者煩請自己找中文版)
http://www.cclw.net/book/xiaofajidu/

盼望牛頓的故事成為我們的激勵.

– Artis –

宾路易师母文集

Dear saints,

Hope you can get a help from the link of 宾师母传记.
http://www.cclw.net/other/binluyi/index.html
Shoulan