Defenine Lee ~ 爱 ~
爱无国界 ~ 爱无边界 ；爱无日月 ~ 爱无昼夜；
爱无季节 ~ 爱无季度 ；爱无春夏 ~ 爱无秋冬；
爱无等级 ~ 爱无阶级 ；爱无计较 ~ 爱无比较；
爱无设限 ~ 爱无顶限 ；爱无重量 ~ 爱无适量；
爱无衡量 ~ 爱无称量 ；爱无年龄 ~ 爱无年代；
爱无拟定 ~ 爱无设定 ；爱无彼此 ~ 爱无你我；
爱无距离 ~ 爱无远近 ；爱无长短 ~ 爱无高低；
爱无美丑 ~ 爱无胖瘦 ；爱无计划 ~ 爱无策划；
爱无法则 ~ 爱无规则 ；爱无影子 ~ 爱无身子；
爱无宗教 ~ 爱无种族 ；爱无老少 ~ 爱无性别；
爱无仇恨 ~ 爱无恩怨 ；爱无隐藏 ~ 爱无隐瞒；
爱无封闭 ~ 爱无阻塞 ；爱无定价 ~ 爱无标价；
爱无复杂 ~ 爱无繁杂 ；爱无抱怨 ~ 爱无埋怨；
~ * ~ * ~ 因为 …… 爱是无私奉献 * ~ * ~ * ~
Defenine Lee~ 爱 （二）~
爱 ~ 虽无痕迹也无足迹，
但……它却像一刀一琢的雕刻在心坎里。
爱 ~ 虽摸不着也看不见，
但……它却像盖章般深深的烙印在心里。
爱 ~ 虽无影子也无身子，
但……它却像照相机般的存档在脑海里。
爱 ~ 虽无重量也无实质，
但……它却像渔网般包裹着满满的爱围绕着你。
爱 ~ 虽不是饮料也不是食物，
但……它却让你感受无限的甜蜜与浓浓的情怀在心里。
爱 ~ 虽不是东西也不是物品，
但……它却带来无限的感动与惊喜，没有任何东西可以换取，
爱 ~ 无所不在，爱 ~ 无处不有，
人的一生有多长，爱就能有多久。
爱 ~ 是爱一生之长；爱 ~ 是爱一生之久
Wednesday, October 6, 2010
Sunday, September 26, 2010
The Wisdom
Proverbs !:1-3
The proverbs of Solomaon son of David,...
for attaining wisdom and discipline;
for understanding of insight;
for acquiring a disciplined and prudent life,
doing what is right and just and fair,
Tuesday, September 21, 2010
中秋。随心。
中秋本是丰收节，全民同庆月团圆， 丰收感恩献祭礼，祈望来年五谷杰，
除元迎明新时代，月饼菱角芋头莲， 诗人酒兴添诗句，蔗民拜月望娥面，
宫中权贵弄灯戏，平民在外耍舞龙， 各式灯笼高低挂，街节热闹有如年。
yapsir-2010.
除元迎明新时代，月饼菱角芋头莲， 诗人酒兴添诗句，蔗民拜月望娥面，
宫中权贵弄灯戏，平民在外耍舞龙， 各式灯笼高低挂，街节热闹有如年。
yapsir-2010.
Friday, September 3, 2010
qoutes of Justice
Reading on Justice.. the qoutes of some leaders.
In matters of truth and justice, there is no difference between large and small problems, for issues concerning the treatment of people are all the same.
Albert Einstein
I tremble for my country when I reflect that God is just; that his justice cannot sleep forever.
Thomas Jefferson
I have always found that mercy bears richer fruits than strict justice.
Abraham Lincoln
All the great things are simple, and many can be expressed in a single word: freedom, justice, honor, duty, mercy, hope.
Winston Churchill
There is a higher court than courts of justice and that is the court of conscience. It supercedes all other courts.
Mohandas Gandhi
Justice that love gives is a surrender, justice that law gives is a punishment.
Mohandas Gandhi
We win justice quickest by rendering justice to the other party.
Mohandas Gandhi
I think God's justice is making wrongs right.
Joel Osteen
Human progress is neither automatic nor inevitable... Every step toward the goal of justice requires sacrifice, suffering, and struggle; the tireless exertions and passionate concern of dedicated individuals.
Martin Luther King, Jr.
America and Islam are not exclusive and need not be in competition. Instead, they overlap, and share common principles of justice and progress, tolerance and the dignity of all human beings.
Barack Obama
Injustice anywhere is a threat to justice everywhere.
Martin Luther King, Jr.
Law and order exist for the purpose of establishing justice and when they fail in this purpose they become the dangerously structured dams that block the flow of social progress.
Martin Luther King, Jr.
The moral arc of the universe bends at the elbow of justice.
Martin Luther King, Jr.
The hope of a secure and livable world lies with disciplined nonconformists who are dedicated to justice, peace and brotherhood.
Martin Luther King, Jr.
Where is the justice of political power if it executes the murderer and jails the plunderer, and then itself marches upon neighboring lands, killing thousands and pillaging the very hills?
Kahlil Gibran
Observe good faith and justice toward all nations. Cultivate peace and harmony with all.
George Washington
The administration of justice is the firmest pillar of government.
George Washington
At his best, man is the noblest of all animals; separated from law and justice he is the worst.
Aristotle
The virtue of justice consists in moderation, as regulated by wisdom.
Aristotle
Justice cannot be for one side alone, but must be for both.
Eleanor Roosevelt
In matters of truth and justice, there is no difference between large and small problems, for issues concerning the treatment of people are all the same.
Albert Einstein
I tremble for my country when I reflect that God is just; that his justice cannot sleep forever.
Thomas Jefferson
I have always found that mercy bears richer fruits than strict justice.
Abraham Lincoln
All the great things are simple, and many can be expressed in a single word: freedom, justice, honor, duty, mercy, hope.
Winston Churchill
There is a higher court than courts of justice and that is the court of conscience. It supercedes all other courts.
Mohandas Gandhi
Justice that love gives is a surrender, justice that law gives is a punishment.
Mohandas Gandhi
We win justice quickest by rendering justice to the other party.
Mohandas Gandhi
I think God's justice is making wrongs right.
Joel Osteen
Human progress is neither automatic nor inevitable... Every step toward the goal of justice requires sacrifice, suffering, and struggle; the tireless exertions and passionate concern of dedicated individuals.
Martin Luther King, Jr.
America and Islam are not exclusive and need not be in competition. Instead, they overlap, and share common principles of justice and progress, tolerance and the dignity of all human beings.
Barack Obama
Injustice anywhere is a threat to justice everywhere.
Martin Luther King, Jr.
Law and order exist for the purpose of establishing justice and when they fail in this purpose they become the dangerously structured dams that block the flow of social progress.
Martin Luther King, Jr.
The moral arc of the universe bends at the elbow of justice.
Martin Luther King, Jr.
The hope of a secure and livable world lies with disciplined nonconformists who are dedicated to justice, peace and brotherhood.
Martin Luther King, Jr.
Where is the justice of political power if it executes the murderer and jails the plunderer, and then itself marches upon neighboring lands, killing thousands and pillaging the very hills?
Kahlil Gibran
Observe good faith and justice toward all nations. Cultivate peace and harmony with all.
George Washington
The administration of justice is the firmest pillar of government.
George Washington
At his best, man is the noblest of all animals; separated from law and justice he is the worst.
Aristotle
The virtue of justice consists in moderation, as regulated by wisdom.
Aristotle
Justice cannot be for one side alone, but must be for both.
Eleanor Roosevelt
Friday, August 27, 2010
christian in a non-christian society.
CHRISTIANS IN A NON-CHRISTIAN SOCIETY
INVOLVEMENT: IS IT OUR CONCERN?
It is exceedingly strange that any followers of Jesus Christ should
ever have needed to ask whether social involvement was their
concern, and that controversy should have blown up over the
relationship between evangelism and social responsibility. For it is
evident that in his public ministry Jesus both went about teaching
and preaching (Matthew 4:23; 9:35 RSV) and went about
doing good and healing (Acts 10:38 RSV). In consequence, evangelism
and social concern have been intimately related to one another
throughout the history of the Church Christian people have
often engaged in both activities quite unselfconsciously, without
feeling any need to define what they were doing or why.
The evangelical heritage of social concern2
There were some remarkable examples of this in eighteenthcentury
Europe and America.The Evangelical Revival, which stirred
both continents, is not to be thought of only in terms of the preaching
of the gospel and the converting of sinners to Christ; it also led to
widespread philanthropy, and profoundly affected society on both
sides of the Atlantic. John Wesley remains the most striking instance.
He is mainly remembered as the itinerant evangelist and open-air
preacher. And so he was. But the gospel he preached inspired people
to take up social causes in the name of Christ. Historians have attributed
to Wesleys influence rather than to any other the fact that
Britain was spared the horrors of a bloody revolution like Frances.3
The change which came over Britain during this period was well
documented in J.Wesley Breadys remarkable book, England Before
and After Wesley, subtitled The Evangelical Revival and Social Reform.
His research forced him to conclude that the true nursingmother
of the spirit and character values that have created and
sustained Free Institutions throughout the English-speaking world,
indeed the moral watershed of Anglo-Saxon history, was the
much-neglected and oft-lampooned Evangelical Revival.
Bready described the deep savagery of much of the 18th century,
which was characterized by the wanton torture of animals
for sport, the bestial drunkenness of the populace, the inhuman
traffic in African negroes, the kidnapping of fellow-countrymen for
exportation and sale as slaves, the mortality of parish children, the
universal gambling obsession, the savagery of the prison system and
penal code, the welter of immorality, the prostitution of the theatre,
the growing prevalence of lawlessness, superstition and lewdness;
the political bribery and corruption, the ecclesiastical arrogance and
truculence, the shallow pretensions of Deism, the insincerity and
debasement rampant in Church and State such manifestations
suggest that the British people were then perhaps as deeply degraded
and debauched as any people in Christendom.
But then things began to change. And in the nineteenth century
slavery and the slave trade were abolished, the prison system was
humanized, conditions in factory and mine were improved, education
became available to the poor, trades unions began, etc., etc.
Whence, then, this pronounced humanity? this passion for
social justice, and sensitivity to human wrongs? There is but one
answer commensurate with stubborn historical truth. It derived
from a new social conscience. And if that social conscience, admittedly,
was the offspring of more than one progenitor, it nonetheless
was mothered and nurtured by the Evangelical Revival of vital,
practical Christianity a revival which illumined the central postulates
of the New Testament ethic, which made real the Fatherhood
of God and the Brotherhood of men, which pointed the priority of
personality over property, and which directed heart, soul and
mind, towards the establishment of the Kingdom of Righteousness
on earth.
The Evangelical Revival did more to transfigure the moral
character of the general populace, than any other movement British
history can record. For Wesley was both a preacher of the gospel
and a prophet of social righteousness. He was the man who
restored to a nation its soul.
The evangelical leaders of the next generation were committed
with equal enthusiasm to evangelism and social action. The most
famous among them were Granville Sharp, Thomas Clarkson,
James Stephen, Zachary Macaulay, Charles Grant, John Shore
(Lord Teignmouth), Thomas Babington, Henry Thornton, and
of course their guiding light, William Wilberforce. Because several
of them lived in Clapham, at that time a village three miles south of
London, and belonged to Clapham Parish Church, whose Rector
John Venn was one of them, they came to be known as the
Clapham Sect, although in Parliament and in the press they were
mocked as the Saints.
It was their concern over the plight of the African slaves which
first brought them together. Three days before his death in 1791,
John Wesley wrote to Wilberforce to assure him that God had raised
him up for his purpose.
INVOLVEMENT: IS IT OUR CONCERN?
It is exceedingly strange that any followers of Jesus Christ should
ever have needed to ask whether social involvement was their
concern, and that controversy should have blown up over the
relationship between evangelism and social responsibility. For it is
evident that in his public ministry Jesus both went about teaching
and preaching (Matthew 4:23; 9:35 RSV) and went about
doing good and healing (Acts 10:38 RSV). In consequence, evangelism
and social concern have been intimately related to one another
throughout the history of the Church Christian people have
often engaged in both activities quite unselfconsciously, without
feeling any need to define what they were doing or why.
The evangelical heritage of social concern2
There were some remarkable examples of this in eighteenthcentury
Europe and America.The Evangelical Revival, which stirred
both continents, is not to be thought of only in terms of the preaching
of the gospel and the converting of sinners to Christ; it also led to
widespread philanthropy, and profoundly affected society on both
sides of the Atlantic. John Wesley remains the most striking instance.
He is mainly remembered as the itinerant evangelist and open-air
preacher. And so he was. But the gospel he preached inspired people
to take up social causes in the name of Christ. Historians have attributed
to Wesleys influence rather than to any other the fact that
Britain was spared the horrors of a bloody revolution like Frances.3
The change which came over Britain during this period was well
documented in J.Wesley Breadys remarkable book, England Before
and After Wesley, subtitled The Evangelical Revival and Social Reform.
His research forced him to conclude that the true nursingmother
of the spirit and character values that have created and
sustained Free Institutions throughout the English-speaking world,
indeed the moral watershed of Anglo-Saxon history, was the
much-neglected and oft-lampooned Evangelical Revival.
Bready described the deep savagery of much of the 18th century,
which was characterized by the wanton torture of animals
for sport, the bestial drunkenness of the populace, the inhuman
traffic in African negroes, the kidnapping of fellow-countrymen for
exportation and sale as slaves, the mortality of parish children, the
universal gambling obsession, the savagery of the prison system and
penal code, the welter of immorality, the prostitution of the theatre,
the growing prevalence of lawlessness, superstition and lewdness;
the political bribery and corruption, the ecclesiastical arrogance and
truculence, the shallow pretensions of Deism, the insincerity and
debasement rampant in Church and State such manifestations
suggest that the British people were then perhaps as deeply degraded
and debauched as any people in Christendom.
But then things began to change. And in the nineteenth century
slavery and the slave trade were abolished, the prison system was
humanized, conditions in factory and mine were improved, education
became available to the poor, trades unions began, etc., etc.
Whence, then, this pronounced humanity? this passion for
social justice, and sensitivity to human wrongs? There is but one
answer commensurate with stubborn historical truth. It derived
from a new social conscience. And if that social conscience, admittedly,
was the offspring of more than one progenitor, it nonetheless
was mothered and nurtured by the Evangelical Revival of vital,
practical Christianity a revival which illumined the central postulates
of the New Testament ethic, which made real the Fatherhood
of God and the Brotherhood of men, which pointed the priority of
personality over property, and which directed heart, soul and
mind, towards the establishment of the Kingdom of Righteousness
on earth.
The Evangelical Revival did more to transfigure the moral
character of the general populace, than any other movement British
history can record. For Wesley was both a preacher of the gospel
and a prophet of social righteousness. He was the man who
restored to a nation its soul.
The evangelical leaders of the next generation were committed
with equal enthusiasm to evangelism and social action. The most
famous among them were Granville Sharp, Thomas Clarkson,
James Stephen, Zachary Macaulay, Charles Grant, John Shore
(Lord Teignmouth), Thomas Babington, Henry Thornton, and
of course their guiding light, William Wilberforce. Because several
of them lived in Clapham, at that time a village three miles south of
London, and belonged to Clapham Parish Church, whose Rector
John Venn was one of them, they came to be known as the
Clapham Sect, although in Parliament and in the press they were
mocked as the Saints.
It was their concern over the plight of the African slaves which
first brought them together. Three days before his death in 1791,
John Wesley wrote to Wilberforce to assure him that God had raised
him up for his purpose.
八月的反思。2010
牧者的话：-
八月是我们的国家将庆祝独立53年，而九月将欢庆马来西亚日。在这期间，我们禁食、祷告、守望。若我们诚心回应反省，我们会发现，我们的国家在改革、改善的进程上没有很大的改善。反而不公平、不公正、不公义的事似乎节节上升。然而，我们也看见人民对公义、公正的意识已经提高。
福音的信息不但提及救赎的好消息，并有提到社会公益、公义的参与。信徒对圣经的认识，并需在其日常生活中，在各领域活出圣经的教导。我们需要成为光和盐的作用。给予社会带来影响力和公信力。叫我们所信的真理，不是活在教堂四部围墙里面。
我们的信仰、信念和所信的道是有承载生命、生活难题的力量和能力。一年了，我发现，我需要重提一件事。那就是：若没有耶稣的救恩-人性难改；，轻蔑之罪！
上个月因已故一年了赵明福先生的事件，我也出席了赵家验尸庭的探讨。没想到八月：-这个所谓的“独立感恩月”却也发生那么多的事情，是我们大马的人民需要反省对于“马来西亚”我们的国家，如何看待身为公民；我们的权利；我们的权力；我们的责任。
在希腊文里Huperephania,Huperephanos被译为多个意义，而不能以一两个字来形容。这是指人性所犯最严重的一种，也是最基本的一种罪。这是指着人骄傲自大，到了极其狂傲，傲慢非常甚至全然无理的心态。这个字是Huper-在上面+phainesthai-表现自己的人。这简单来说是“在上面来表现自己”。这个字在旧希腊文中通常用于在消极方面。这是指：-当人自视其高，自负非凡，轻视他人，招摇过市。
这等人可因他自己因为富有；才干；权力；地位等。就鄙视他人，在街上对行人或个行的人不理不睬。买卖的态度有如专横霸道，口气压人到底。这等人过分的自傲而导致他们的生活在一种思维里存着嚣张的态度，把人和事都目空一切。
这等人也可在外面假装谦卑与世无争，心中却是不把任何人放在眼内。他自己拥有的一切，令他不需要他人。这使他把他自己放在一切之上，甚至他认为“每一个人都有一个价码，是可以用钱来“买”的。这个的罪，严重到可以对上帝无理，这等人以经把自己当作是造物者而不是被造的，上帝对他来说只不过是他所“造出来”的，是专门被他“可使用”的“能力”。或者我们可以这么的说：-“除我以外，没有别的”。这是个非常可怕和邪恶的罪。回想当今的世代和国家所发生的事，我们可以说。我们的领袖若不悔改，我们有如正朝向一条毁灭的不归路，是失控于道德和信仰的持守心态与行为。
我们需要认真看待，我们的信仰。
八月是我们的国家将庆祝独立53年，而九月将欢庆马来西亚日。在这期间，我们禁食、祷告、守望。若我们诚心回应反省，我们会发现，我们的国家在改革、改善的进程上没有很大的改善。反而不公平、不公正、不公义的事似乎节节上升。然而，我们也看见人民对公义、公正的意识已经提高。
福音的信息不但提及救赎的好消息，并有提到社会公益、公义的参与。信徒对圣经的认识，并需在其日常生活中，在各领域活出圣经的教导。我们需要成为光和盐的作用。给予社会带来影响力和公信力。叫我们所信的真理，不是活在教堂四部围墙里面。
我们的信仰、信念和所信的道是有承载生命、生活难题的力量和能力。一年了，我发现，我需要重提一件事。那就是：若没有耶稣的救恩-人性难改；，轻蔑之罪！
上个月因已故一年了赵明福先生的事件，我也出席了赵家验尸庭的探讨。没想到八月：-这个所谓的“独立感恩月”却也发生那么多的事情，是我们大马的人民需要反省对于“马来西亚”我们的国家，如何看待身为公民；我们的权利；我们的权力；我们的责任。
在希腊文里Huperephania,Huperephanos被译为多个意义，而不能以一两个字来形容。这是指人性所犯最严重的一种，也是最基本的一种罪。这是指着人骄傲自大，到了极其狂傲，傲慢非常甚至全然无理的心态。这个字是Huper-在上面+phainesthai-表现自己的人。这简单来说是“在上面来表现自己”。这个字在旧希腊文中通常用于在消极方面。这是指：-当人自视其高，自负非凡，轻视他人，招摇过市。
这等人可因他自己因为富有；才干；权力；地位等。就鄙视他人，在街上对行人或个行的人不理不睬。买卖的态度有如专横霸道，口气压人到底。这等人过分的自傲而导致他们的生活在一种思维里存着嚣张的态度，把人和事都目空一切。
这等人也可在外面假装谦卑与世无争，心中却是不把任何人放在眼内。他自己拥有的一切，令他不需要他人。这使他把他自己放在一切之上，甚至他认为“每一个人都有一个价码，是可以用钱来“买”的。这个的罪，严重到可以对上帝无理，这等人以经把自己当作是造物者而不是被造的，上帝对他来说只不过是他所“造出来”的，是专门被他“可使用”的“能力”。或者我们可以这么的说：-“除我以外，没有别的”。这是个非常可怕和邪恶的罪。回想当今的世代和国家所发生的事，我们可以说。我们的领袖若不悔改，我们有如正朝向一条毁灭的不归路，是失控于道德和信仰的持守心态与行为。
我们需要认真看待，我们的信仰。
Tuesday, August 17, 2010
再论政要意识：--
对于民主操作的认识
实现真正民主的操作是我们当今正在急需要看见的。但是对于民主的意识形态，我们是有一些基本，特别是从非专业或普通老白姓来看政治的议程和操作。
我们对民主的概念环绕在基本三个理论和意识状态里，
一）古典式的民主classical Democracy ：-
在一个的国家里，难免我们需要制法、立法、执法、和守法的意愿
和行为。被选的政府，是要实现人民的：-
共同愿意Common will
共同利益Common good
但在我国，这却往往集权于少数的“精英”和多数的群众似乎有一
个的距离。
二）代议式的民主 Representative Demoncracy
能力和时间是另一个政治议题，居于大部份的人都没有时间和能力
参与政治的政策和行使。这就令至需要选出拥有才能、地位的代表
这来“替代”他们，执行政治事务。
为了平衡权力的操作，这令使他们制造出制度，希望来平衡这权力
的运作。
三）参与式的民主 Participation Democracy
这个把中央集权的制度要把权力分发 Decentralization给其他的地
区以方便行政与管理。而渐渐的把议决有关地区性的课题权力，
开放给各地区的代表来决定。这些的代表来之民间的百姓。这是种
民众直接参与政治，政策的意决。
英国二战时的首相丘吉尔曾对民主意识说过：
『民主虽然不一定是最好的制度，但当我研究参考其他的制度时，
发现其他的更不像样』。
这暂时只是引发民主意识的讨论：---
对于民主操作的认识
实现真正民主的操作是我们当今正在急需要看见的。但是对于民主的意识形态，我们是有一些基本，特别是从非专业或普通老白姓来看政治的议程和操作。
我们对民主的概念环绕在基本三个理论和意识状态里，
一）古典式的民主classical Democracy ：-
在一个的国家里，难免我们需要制法、立法、执法、和守法的意愿
和行为。被选的政府，是要实现人民的：-
共同愿意Common will
共同利益Common good
但在我国，这却往往集权于少数的“精英”和多数的群众似乎有一
个的距离。
二）代议式的民主 Representative Demoncracy
能力和时间是另一个政治议题，居于大部份的人都没有时间和能力
参与政治的政策和行使。这就令至需要选出拥有才能、地位的代表
这来“替代”他们，执行政治事务。
为了平衡权力的操作，这令使他们制造出制度，希望来平衡这权力
的运作。
三）参与式的民主 Participation Democracy
这个把中央集权的制度要把权力分发 Decentralization给其他的地
区以方便行政与管理。而渐渐的把议决有关地区性的课题权力，
开放给各地区的代表来决定。这些的代表来之民间的百姓。这是种
民众直接参与政治，政策的意决。
英国二战时的首相丘吉尔曾对民主意识说过：
『民主虽然不一定是最好的制度，但当我研究参考其他的制度时，
发现其他的更不像样』。
这暂时只是引发民主意识的讨论：---
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