This article attempts to find the meaning of the phrase from the context,
with the awareness of four probable levels of understanding, namely the
level of Nicodemus, John the gospel writer, Johannine community (and early
church), and later churches. Besides, John's style in using "hudatos" in
wider context and wordplay will be discussed. This article suggests John
preserve the original meaning (spiritual rebirth), which is misunderstood
by Nicodemus as physical rebirth. John intends an implicit meaning (born
from above, related to baptism) by using "anothen" in v.3, and other contextual
implications, following John's Baptism in Ch.2. John's interpretation is
used by apostolic and later churches.
5. 路加福音-使徒行傳
的當代解釋趨勢 (近代研究扼要和回應) The Current Trends in the Interpretation of Luke-Acts
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Table of Content
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A. The History-Theology Debate continued
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1. How does Luke compare with other
historians of his own day?
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2. How can the book of Acts be used
as a source for writing church history today?
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3. The Portrait of Paul (comparing
to that of the Pauline Epistles)
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B. Literary Approach: Redaction Criticism,
Rhetorical Criticism, Narrative Criticism and Socio-Rhetorical Criticism
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C. The Sociological Approach
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D. The Theology of Luke-Acts
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1. The Textual Criticism on Luke-Acts
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2. The Nature of Lucan Theology
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3. The question of legitimacy of
the method
保羅及其書信
6. 羅馬書1:1-18作為全書的解釋鑰匙 (Romans 1:1-18 as an interpreting
key to the whole book)
羅1:16-17多年來皆被視為全書主題; 但如果加上1:18; 可以發現這節原本是與1:17成為一個對比; 是不可分的一部份. 而且全書皆有一個平衡的對比.
The purposes for Paul writing the Epistle to the Romans are many. The main
concern is on his mission to Spain. He hopes to prevent adverse opponents
from influencing the Roman Christians and helps them to unify the Christians
groups in Romans. The structure of Romans is related to chapter 1. Its theological
linkage is based on the importance of Jewish tradition, the Righteousness
of God and His wrath. I propose that Paul may have used a "transfer" model
to describe the two epochs. This model has unified the whole picture of
Romans. The Jews who are using the method of the old epoch are still under
the wrath of God. If they join the Gentile Christians who enjoy the new
way in the new epoch, then they will have fellowship with each other. The
evangelism toward the Jews outside the Roman Christian community is a must
which is resolved in Romans 14-15.
We have surveyed the cultural
interactions in the Jewish history. In Paul's times, the Jews were living
in a multi-cultural setting. Their Jewish identities were ambivalent. They
mingled Hellenistic and Jewish cultures and customs in their daily life. Local
distinctiveness was also evidenced. The differences between Hellenistic and
Palestinian Judaism were actually a local distinctiveness, rather than innate
contrast between Judaism and Hellenism. The people in Jerusalem tended to
be nationalistic, isolationistic, and Temple-centred. The Galileans were more
Hellenized in the lower Galilee, while the upper and central Galilee embraced
Hebrew culture. The Galileans strived for independence from the Romans, but
the leaders in Jerusalem tended to remain status quo. The diversity of sects
in Palestine reminded us the broad spectrum of positions on Torah. The Christians
might also have great diversity among them. Paul, as an individual, had his
own interpretation on the traditions received. He had changed from a Law-centred
understanding into a Christo-centred interpretation. He also abandoned the
limitations posed by the Law on the Gentile. This revolutionary interpretation
enraged the pious Pharisaic Christians who thought he was heretic. They opposed
him and made some compromise under the help of "the three apostles." It was
not successful and ended in long time struggle between their positions and
that of Paul, even down to the time of Irenaeus.
A. THE AIM AND SCOPE OF THIS STUDY
B. METHODOLOGY AND THESES USED
II. WHAT IS A JEW IN THE TIMES OF PAUL
A. THE CULTURAL INTERACTIONS
B. THE LOCAL DISTINCTIVENESS
C. THE VARIETY OF SECTS (ESPECIALLY IN JUDEA)
III. INDIVIDUAL DIFFERENCE: WHAT KIND OF A JEW WAS PAUL?
A. ANALOGY OF A PERSON FROM HONG KONG:
B. PRE-CHRISTIAN PAUL
C. CONVERTED PAUL
1. HIS INTERPRETATION OF THE DAMASCUS EVENT
2. THE CHANGE OF HIS THOUGHT
IV. CONCLUSION
V. ABBREVIATION
VI. BIBLIOGRAPHY
A. SOURCES
B. AIDS
C. SECONDARY LITERATURE
希伯來書作者使用的七十士譯本的版本與現存的二個版本皆不同; 但有可能他手中的版本與我們不同; 但他的解經手法反映他不是寓意解經的; 而他是以基督為中心的;
但他創建兩種彌賽亞形象的結合 (僕人和君王).
The author respects the OT text, and sticks to his vorlage (original text)
as far as possible. Though the author uses the contemporary exegetical methods
at times , but he avoids pesher, midrashic and allegorical approaches. In
contrast to them, he uses the Christocentric perspective within traditions
of the christian church; except the combination of the two "kinds" of Messiah.
TABLE OF CONTENTS
Part A. Observations on the Quotations
1. The range of the Quotations.
2. The mode of the Quotations.
3. The text of the Quotations.
Part B. Exegetical Presuppositions and Practices
1. General Observations
2. Ps 110 taken as an example.
Conclusion
Bibliography
Endnote
We have studied three important themes
in Psalm 110, namely sit the right hand of God, Melchizedek, and Zion. The
right hand of God symbolizes the importance of the person referred. The use
of this phrase is mostly found in Psalms and later prophets. V.1 has caused
a controversy of "David's son as David's lord". This is caused by the translation
of LXX. This psalm is later interpreted messianically and the controversy
is resolved in the dual nature of Jesus Christ. In section B, Melchizedek
is appeared as an ideal priest-king. This model is rejected by the contemporary
of the writer of this psalm. This model will produce an absolute power for
the king. Melchizedek is re-interpreted differently according to the needs
of the Israelites in different times. Zion is taken by David in the establishment
of his united kingdom. He used the city as the political and religious center
for the whole kingdom. He might have started a synergy of some important gods,
like Shalem, Sedeq and Elyon, with Yahweh. Yahweh might be taken as the same
as these gods. Besides, He might be taken as the Head of all gods.
Table of Content
Introduction:
The Purpose and the Methodology used in this thesis
I. Basic Analysis
A. Textual Analysis
B. Translation to the text
C. Literary Criticism
D. Form Criticism: Sitz im Leben
II. The Change of Traditions in history: Three Themes
A. Sit at the right hand of God
B. Melchizedek
C. Zion.
III. Conclusion
11A 傳道書神學初探 Theology of Ecclesiates
傳道書(Qoheleth) has showed that searching for the perfect retaliation order
in this cursed world is a vain attempt, and is not confirmed by our experience.
The tension between futile life and unknowability of God (source of man's
meaning) is unsolvable by any man's wisdom or effort. On the contrary, this
limit imposed by God and the God-given joy and wealth are the evidences
of God's supremacy. Hence, men should be fearful of the Lord "and keep his
commandments" (Qoh 12:13), without trying to manipulate our life and God.
For Elohim will bring judgment on us! (Qoh 12:14) (Note: This article is
based on the "Creation theology" approach.)
B. 信徒的反省和回應
A. 聖經教導的規範性:
B. 舊約對財富的看法:
1. 金錢是不好的
2. 金錢是神的賜福
3. 兩個形像的綜合
D. 小結
A. 聖經歷史中的房地產:
B. 香港的地產發展史:
a. 早期教會對財物的看法
b. 教會反對投機 和
對金錢的反感
D. 小結
B. 社會文化: 財力定人勢, 炒風氣勢勁
C. 哲學
D. 小結
A. 心態分析
B. 個人引渡: 八大原則(神的引渡)
C. 小結
V. 總結
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13. 基督徒可否炒賣外匯？ (中文)
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14. 香港宣教會恩錫堂的教會增長分析 (中文) [因為有教會內部資料,而且已經過時; 所要我決定不公開]
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D 歷史神學
15. 衛斯理的罪觀
16. 香港宣教會的簡史 (中文)
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E 靈修神學
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F 書評
17. 早期基督教的運動 (Gerd Theissen)
Theissen, Gerd. The Social Setting of Pauline Christianity.
tr. by John H. Schutz. (Edinburgh: T & T Clark,
1982.)
Theissen, Gerd. The Shadow of the Galilean
Jesus: The quest of the historical Jesus
in
narrative form. tr. by John Bowden.
(Philadelphia:
Fortress, 1987.)
18. 對路加福音及使徒行傳的 女性神學的入手法
Seim, Turid Karlsen. The Double Message: Patterns of
Gender in Luke-Acts. (Edinburgh: T & T
Clark, 1994).
