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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核心立場
Core Position

科學可以與基督教信仰並存，但前提不是把科學降格為「世俗意見」，也不是把信仰縮小為私人感受。較穩健的立場是：在研究可觀察、可重複、可量測的自然現象時，接受科學的方法論規範；在處理上帝、創造、人的尊嚴、罪、救恩、終極目的與敬拜時，承認哲學、神學、歷史見證與啟示具有不可替代的角色。這不等於任何宗教主張都免於證據檢驗；凡是關於公共歷史或自然世界的主張，也應誠實地面對相關證據。
Science and Christian faith can coexist, provided neither science is reduced to “secular opinion” nor faith to private feeling. A more stable position is this: when investigating observable, repeatable, measurable natural phenomena, accept the methodological norms of science; when addressing God, creation, human dignity, sin, salvation, ultimate purpose, and worship, recognize the indispensable roles of philosophy, theology, historical testimony, and revelation. This does not mean that every religious claim is exempt from evidence; claims about public history or the natural world should also face relevant evidence honestly.

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三個比喻中的預備、忠心與憐憫

Preparation, Faithfulness, and Mercy in Three Parables

與全書的關係：末世講論的收束點
Relation to the Whole Book: The Closing Point of the Eschatological Discourse

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經文背景與敘事分析

Narrative Context and Analysis

亞哈王兩次擊敗亞蘭聯軍，卻違背耶和華要消滅便哈達的命令，反與敵王立約放他離去

Ahab defeated the Aramean coalition twice, yet disobeyed the LORD’s command to destroy Ben-Hadad, instead making a covenant with him and letting him go free.

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引言：兩種存在主義脈絡
Introduction: Two Strands of Existentialism
談「存在主義與聖經的關係」之前，必須先釐清一個常被忽略的事實：存在主義並非鐵板一塊。
Before discussing “the relationship between existentialism and the Bible,” we must first clarify an often-overlooked fact: existentialism is not monolithic.

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