一、踢球不是為了贏：熱愛不是工具

I. Playing Is Not Only about Winning: Love Is Not a Tool

「踢球不是為了贏，踢球就是為了踢球。」這不是否定競技，也不是說結果毫不重要；它所拆解的，是人把「贏」升格為唯一價值之後的奴役。當一個人只准許自己成功，便不再自由地踢球、工作、愛人或生活，因為每一次行動都變成一場自我價值的審判。
“Playing football is not merely for winning; playing football is for playing football.” This does not reject competition or claim that outcomes do not matter. It dismantles the bondage that arises when winning becomes the only value. When someone permits themselves only success, they can no longer play, work, love, or live freely, because every action becomes a trial of their personal worth.

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經文：列王紀上二十一章17至19節
Scripture: 1 Kings 21:17–19

「你殺了人，又得他的產業嗎？」
“Have you murdered and also taken possession?”
— 列王紀上二十一章19節
— 1 Kings 21:19

這段經文宣告：亞哈雖然是以色列王，仍不能逃避神的審判；他的王位、名聲和權力，都不能把流無辜人血、奪取別人產業的罪變成正當。
This passage declares that although Ahab is Israel’s king, he cannot escape God’s judgment; his throne, reputation, and power cannot make the shedding of innocent blood and seizure of another’s inheritance right.

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經文：列王紀上二十一章5至16節
Scripture: 1 Kings 21:5–16

這段經文揭露一種極危險的不義：耶洗別沒有公開宣告「我要殺害拿伯」，反而借用王的名字、宗教禁食、長老貴族、兩位見證人和公開審判的形式，製造一場看似合法的殺人行動。
This passage exposes a particularly dangerous form of injustice: Jezebel does not openly announce, “I will murder Naboth.” Instead, she uses the king’s name, a religious fast, elders and nobles, two witnesses, and a public trial to produce what appears to be a lawful killing.

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人需要反思，也需要培養誠實省察自己的精神；但反思不應演變為無止境的自我控告、焦慮、憂慮或內耗。
Human beings need reflection and honest self-examination; yet reflection should not become endless self-condemnation, anxiety, worry, or inner exhaustion.

真正健康的反思，會幫助人看見真相、承擔責任、作出調整，並重新走向神、他人和現實生活。
Truly healthy reflection helps a person see the truth, take responsibility, make adjustments, and return to God, others, and real life.

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「一次得救永遠得救」確立了救恩穩固的根基，而「恩典不是犯罪許可證」則界定了真實轉變的生命本質。
“Once saved, always saved” establishes the secure foundation of salvation, while “grace is not a license to sin” defines the authentic transformed nature of life.

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經文：列王紀上二十一章1至4節。
Scripture: 1 Kings 21:1–4.

亞哈王看見拿伯靠近王宮的葡萄園，便想把它換成菜園，並提出以更好的葡萄園或銀子交換。
King Ahab saw Naboth’s vineyard near his palace, wanted it for a vegetable garden, and offered either a better vineyard or payment in silver.

從表面看，亞哈似乎提出了一個合理甚至優厚的交易；但經文揭示的並非單純的土地買賣，而是權威、貪慾、良心和盟約忠誠的衝突。
On the surface, Ahab seems to make a reasonable—even generous—offer; yet the passage reveals not a simple land transaction, but a conflict involving authority, covetousness, conscience, and covenant faithfulness.

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第一，不把佛洛伊德、阿德勒、榮格的理論當作已被完全證實的科學事實，而是視為理解內在經驗的不同「詮釋框架」；

第二，將阿德勒的「課題分離」表達為實用的界線工具，而非阿德勒原著中最核心的正式術語；

第三，讓「接納」有福音根基——不是自我合理化，而是在神的恩典中誠實承認罪、創傷、有限與需要更新的地方。
First, do not treat Freud’s, Adler’s, and Jung’s theories as fully proven scientific facts, but as different interpretive frameworks for inner experience;

second, present Adlerian “separation of tasks” as a useful boundary tool rather than Adler’s central formal doctrine;

third, ground “acceptance” in the gospel—not self-justification, but honest acknowledgment of sin, wounds, limitations, and the need for renewal in God’s grace.

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前言：語言如何影響我所看見的世界

Introduction: How Language Shapes the World I See

「我的語言的界限，意味著我的世界的界限」提醒我：我能理解、命名、表達、分辨與回應的範圍，深深影響我怎樣經驗世界。
“The limits of my language mean the limits of my world” reminds me that the range of what I can understand, name, express, distinguish, and respond to deeply affects how I experience the world.

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維特根斯坦的語言哲學能幫助基督徒更謹慎地分辨：一句話是在陳述事實、表達感受、發出命令、作出承諾，還是借模糊的宗教語言逃避真實問題。
Wittgenstein’s philosophy of language helps Christians discern more carefully whether a statement reports facts, expresses feelings, gives an instruction, makes a commitment, or uses vague religious language to evade reality.

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重點不是教人「做更好的人」，而是：人人都有罪、人人需要恩典；神在耶穌基督裡主動赦免、醫治並更新人。
The point is not to teach people to “be better,” but this: everyone has sinned, everyone needs grace, and God in Jesus Christ takes the initiative to forgive, heal, and renew.

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