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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釘十字架之所以能同時解決原罪和本罪，是因為以下四個原因。
Crucifixion resolves both original sin and personal sins for the following four reasons.

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