Chinese Bible Quotes

How do you move a mountain? One spoonful of dirt at a time. Chinese proverb

the Chinese proverb says, when sleeping women wake, mountains move.

Swearing on the Bible, you understand that shit? They tell you to raise your right hand and put your left hand on the Bible. Does this stuff really matter, which hand? Does God really give a fuck about details like this? Suppose you put your right hand on the Bible and you raise your left hand. Would that count? Or would God say, 'Sorry, wrong hand, try again'? And why does one hand have to be raised? [...] But let's get back to the Bible, America's favorite national theatrical prop. Suppose the Bible they hand you to swear on is upside down, or backward, or both, and you swear to tell the truth on an upside-down backward Bible. Would that count? Suppose the Bible they hand you is an old Bible and half the pages are missing. Suppose all they have is a Chinese Bible. In an American court. Or a Braille Bible, and you're not blind. Suppose they hand you an upside-down, backward, Chinese, Braille Bible with half the pages missing. At what point does all of this stuff just break down and become just a lot of stupid shit that somebody made up? They fuckin' made it up, folks, it's make-believe! It's make-believe [...] Bible or no Bible, God or no God, if it suits their purposes, people are going to lie in court.

This century will be called Darwin's century. He was one of the greatest men who ever touched this globe. He has explained more of the phenomena of life than all of the religious teachers. Write the name of Charles Darwin on the one hand and the name of every theologian who ever lived on the other, and from that name has come more light to the world than from all of those. His doctrine of evolution, his doctrine of the survival of the fittest, his doctrine of the origin of species, has removed in every thinking mind the last vestige of orthodox Christianity. He has not only stated, but he has demonstrated, that the inspired writer knew nothing of this world, nothing of the origin of man, nothing of geology, nothing of astronomy, nothing of nature; that the Bible is a book written by ignorance--at the instigation of fear. Think of the men who replied to him. Only a few years ago there was no person too ignorant to successfully answer Charles Darwin, and the more ignorant he was the more cheerfully he undertook the task. He was held up to the ridicule, the scorn and contempt of the Christian world, and yet when he died, England was proud to put his dust with that of her noblest and her grandest. Charles Darwin conquered the intellectual world, and his doctrines are now accepted facts. His light has broken in on some of the clergy, and the greatest man who to-day occupies the pulpit of one of the orthodox churches, Henry Ward Beecher, is a believer in the theories of Charles Darwin--a man of more genius than all the clergy of that entire church put together. ...The church teaches that man was created perfect, and that for six thousand years he has degenerated. Darwin demonstrated the falsity of this dogma. He shows that man has for thousands of ages steadily advanced; that the Garden of Eden is an ignorant myth; that the doctrine of original sin has no foundation in fact; that the atonement is an absurdity; that the serpent did not tempt, and that man did not 'fall.' Charles Darwin destroyed the foundation of orthodox Christianity. There is nothing left but faith in what we know could not and did not happen. Religion and science are enemies. One is a superstition; the other is a fact. One rests upon the false, the other upon the true. One is the result of fear and faith, the other of investigation and reason.

If we forgot our resentment, if we forgot revenge, if we acknowledged that we are all puppets in someone else's play, if we had not fought a war against each other, if some of us had not called ourselves nationalists or communists or capitalists or realists, if our bonzes had not incinerated themselves, if the Americans hadn't come to save us from ourselves, if we had not bought what they sold, if the Soviets had never called us comrades, if Mao had not sought to do the same, if the Japanese hadn't taught us the superiority of the yellow race, if the French had never sought to civilize us, if Ho Chi Minh had not been dialectical and Karl Marx not analytical, if the invisible hand of the market did not hold us by the scruffs of our necks, if the British had defeated the rebels of the new world, if the natives had simply said , Hell no, on first seeing the white man, if our emperors and mandarins had not clashed among themselves, if the Chinese had never ruled us for a thousand year, if they had used gunpowder for more than fireworks, if the Buddha had never lived, if the Bible had never been written and Jesus Christ never sacrificed, if you needed no more revisions, and if I saw no more of these visions, please, could you please just let me sleep?

The particular myth that's been organizing this talk, and in a way the whole series, is the story of the Tower of Babel in the Bible. The civilization we live in at present is a gigantic technological structure, a skyscraper almost high enough to reach the moon. It looks like a single world-wide effort, but it's really a deadlock of rivalries; it looks very impressive, except that it has no genuine human dignity. For all its wonderful machinery, we know it's really a crazy ramshackle building, and at any time may crash around our ears. What the myth tells us is that the Tower of Babel is a work of human imagination, that its main elements are words, and that what will make it collapse is a confusion of tongues. All had originally one language, the myth says. The language is not English or Russian or Chinese or any common ancestor, if there was one. It is the language that makes Shakespeare and Pushkin authentic poets, that gives a social vision to both Lincoln and Gandhi. It never speaks unless we take the time to listen in leisure, and it speaks only in a voice too quiet for panic to hear. And then all it has to tell us, when we look over the edge of our leaning tower, is that we are not getting any nearer heaven, and that it is time to return to earth. [p.98]

As proof of her faith, my mother used to carry a samll leatherette Bible when she went to the First Chinese Baptist Church every Sunday. But later, after my mother lost her faith in God, that leatherette Bible would up wedged under a too-short table leg, a way for her to correct the imbalances of life. It's been there for over twenty years. My mother pretends that Bible isn't there. Whenever anyone asks her what it's doing there, she says, a little too loudly, "Oh, this? I forgot." But I know she sees it. My mother is not the best housekeeper in the world, and after all these years that Bigle is still clean white... My mother, she stills pay attention to it. That Bible under the table, I know she sees it. I remember seeing her write in it before she wedged it under. I lift the table and slide the Bible out. I put the Bible on the table, flipping quickly through the pages, because I know it's there. On the page before the New Testament begins, there's a section called "Deaths," and that's where she wrote "Bing Hsu" lightly, in erasable pencil.

Don’t choose Goop’s infamous jade egg, touted as a secret sexual practice of ancient Chinese empresses and concubines. There is no evidence they were anything of the sort, and the idea that these jade eggs are somehow known to a for-profit business in California yet unknown to scholars is, shall we say, somewhat suspect.

When you quote the Bhagavad Gita, or the Bible, or some Chinese Sacred Book, surely you are merely repeating, are you not? And what you are repeating is not the truth. It is a lie; for truth cannot be repeated.

Although as an individual Gao had readily denounced the Chinese authorities for the events of 4 June in the French and Italian media, he refused to compromise his integrity as a writer. His stance angered both political sides.

I am convinced that one of the reasons men spend millions in making art museums is not just so that there will be something “aesthetic” but because the art works in them are an expression of the mannishness of man himself. When I look at the pre-Columbian silver or African masks or ancient Chinese bronzes, not only do I see them as works of art but I see them as expressions of the nature and character of humanity. As a man, in a certain way they are myself, and I see there the outworking of the creativity that is inherent in the nature of man.

No more peeping through keyholes! No more mas turbating in the dark! No more public confessions! Unscrew the doors from their jambs! I want a world where the vagina is represented by a crude, honest slit, a world that has feeling for bone and contour, for raw, primary colors, a world that has fear and respect for its animal origins. I’m sick of looking at cunts all tickled up, disguised, deformed, idealized. Cunts with nerve ends exposed. I don’t want to watch young virgins masturbating in the privacy of their boudoirs or biting their nails or tearing their hair or lying on a bed full of bread crumbs for a whole chapter. I want Madagascan funeral poles, with animal upon animal and at the top Adam and Eve, and Eve with a crude, honest slit between the legs. I want hermaphrodites who are real hermaphrodites, and not make-believes walking around with an atrophied penis or a dried-up cunt. I want a classic purity, where dung is dung and angels are angels. The Bible a la King James, for example. Not the Bible of Wycliffe, not the Vulgate, not the Greek, not the Hebrew, but the glorious, death-dealing Bible that was created when the English language was in flower, when a vocabulary of twenty thousand words sufficed to build a monument for all time. A Bible written in Svenska or Tegalic, a Bible for the Hottentots or the Chinese, a Bible that has to meander through the trickling sands of French is no Bible-it is a counterfeit and a fraud. The King James Version was created by a race of bone-crushers. It revives the primitive mysteries, revives rape, murder, incest, revives epilepsy, sadism, megalomania, revives demons, angels, dragons, leviathans, revives magic, exorcism, contagion, incantation, revives fratricide, regicide, patricide, suicide, revives hypnotism, anarchism, somnambulism, revives the song, the dance, the act, revives the mantic, the chthonian, the arcane, the mysterious, revives the power, the evil, and the glory that is God. All brought into the open on a colossal scale, and so salted and spiced that it will last until the next Ice Age. A classic purity, then-and to hell with the Post Office authorities! For what is it enables the classics to live at all, if indeed they be living on and not dying as we and all about us are dying? What preserves them against the ravages of time if it be not the salt that is in them? When I read Petronius or Apuleius or Rabelais, how close they seem! That salty tang! That odor of the menagerie! The smell of horse piss and lion’s dung, of tiger’s breath and elephant’s hide. Obscenity, lust, cruelty, boredom, wit. Real eunuchs. Real hermaphrodites. Real pricks. Real cunts. Real banquets! Rabelais rebuilds the walls of Paris with human cunts. Trimalchio tickles his own throat, pukes up his own guts, wallows in his own swill. In the amphitheater, where a big, sleepy pervert of a Caesar lolls dejectedly, the lions and the jackals, the hyenas, the tigers, the spotted leopards are crunching real human boneswhilst the coming men, the martyrs and imbeciles, are walking up the golden stairs shouting Hallelujah!

No, in the Bolitar household, the kitchen was more a gathering place - a Family Room Lite, if you will - than anything related to even the basest of the culinary arts. The round table held magazines and catalogs and congealing white boxes of Chinese takeout. The stove top saw less action than a Merchant-Ivory production. The oven was a prop, strictly for show, like a politician's Bible.

As proof of her faith, my mother used to carry a small leatherette Bible when she went to the First Chinese Baptist Church every Sunday. But later, after my mother lost her faith in God, that leatherette Bible wound up wedged under a too-short table leg, a way for her to correct the imbalances of life. It’s been there for over twenty years. My mother pretends that Bible isn’t there. Whenever anyone asks her what it’s doing there, she says, a little too loudly, “Oh this? I forgot.” But I know she sees it. My mother is not the best housekeeper in the world, and after all these years that Bible is still clean white.

Zen can be seen as having a special kind of structure with basic demands that are structural demands and therefore open to scientific investigation—and the more it can seem to have a definite character to be grasped and “understood.” When Zen is studied in this way, it is seen in the context of Chinese and Japanese history. It is seen as a product of the meeting of speculative Indian Buddhism with practical Chinese Taoism and even Confucianism. It is seen in the light of the culture of the T’ang dynasty, and the teachings of various “houses.” It is related to other cultural movements. It is studied in its passage into Japan and its integration into Japanese civilization. And then a great deal of things about Zen come to seem important, even essential. The Zendo or meditation hall. The Zazen sitting. The study of the Koan. The costume. The lotus seat. The bows. The visits to the Roshi and the Roshi’s technique for determining whether one has attained Kensho or Satori, and helping one to do this. Zen, seen in this light, can then be set up against other religious structures—for instance that of Catholicism, with its sacraments, its liturgy, its mental prayer (now no longer practised by many), its devotions, its laws, its theology, its Bible; its cathedrals and convents; its priesthood and its hierarchical organization; its Councils and Encyclicals.

Little Nicky heads to the Badlands to see the show for himself. The Western Roads are outside his remit as a U.S. Treasury agent, but he knows the men he wants are its denizens. Standing on the corner of the Great Western and Edinburgh Roads, a sideshow, a carnival of the doped, the beaten, and the crazed. He walks round to the Avenue Haig strip and encounters the playground of Shanghai’s crackpots, cranks, gondoos, and lunatics. He’s accosted constantly: casino touts, hustling pimps, dope dealers; monkeys on chains, dancing dogs, kids turning tumbles, Chinese ‘look see’ boys offering to watch your car. Their numbers rise as the Japs turn the screws on Shanghai ever tighter. Half-crazy American missionaries try to sell him Bibles printed on rice paper—saving souls in the Badlands is one tough beat. The Chinese hawkers do no better with their porno cards of naked dyed blondes, Disney characters in lewd poses, and bare-arsed Chinese girls, all underage. Barkers for the strip shows and porno flicks up the alleyways guarantee genuine French celluloid of the filthiest kind. Beggars abound, near the dealers and bootleggers in the shadows, selling fake heroin pills and bootleg samogon Russian vodka, distilled in alleyways, that just might leave you blind. Off the Avenue Haig, Nicky, making sure of his gun in its shoulder holster, ventures up the side streets and narrow laneways that buzz with the purveyors of cure-all tonics, hawkers of appetite suppressants, male pick-me-ups promising endless virility. Everything is for sale—back-street abortions and unwanted baby girls alongside corn and callus removers, street barbers, and earwax pickers. The stalls of the letter writers for the illiterate are next to the sellers of pills to cure opium addiction. He sees desperate refugees offered spurious Nansen passports, dubious visas for neutral Macao, well-forged letters of transit for Brazil. He could have his fortune told twenty times over (gypsy tarot cards or Chinese bone chuckers? Your choice). He could eat his fill—grilled meat and rice stalls—or he could start a whole new life: end-of-the-worlders and Korean propagandists offer cheap land in Mongolia and Manchukuo.

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

God’s people need all of God’s people to understand the Bible and the nature of God. We need our African brothers to tell us that the prosperity gospel is demonic. We need our Chinese sisters to tell us that suffering is normal. We need our Latino friends to remind us to depend on the Holy Spirit. We need Americans to underline the value of consistent devotion to the Word. We need Europeans to show us how the gospel can ride on the

There is no halftruth in the Hebrew emet. We cannot take one moment, one feeling, or one perspective and call that the truth. For this reason, we do not select one verse from the Bible and use it in a polarizing way to make judgments, calling that verse the “truth.” To discern the truth we need to read the whole Bible from beginning to end. The Chinese word for truthful or genuine, (zhén), includes two ideograms, (shí) and (mù). is the number ten while represents the eye. The bottom part is the symbol for a table. The number ten symbolizes completeness or wholeness. Discerning the truth requires that we look at an issue or event in a wholistic way, perhaps through ten different eyes, or ten different perspectives on the table. The

28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.

4:17 這樣，愛在我們裡面得以完全，我們就可以在審判的日子，坦然無懼。因為他如何，我們在這世上也如何。 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

Try to remember, you’re not a hot rod. You don’t ever need to “fill ’er up.” The difference between feeling “satisfied” and feeling “full” after a meal is about 1,000 calories. Then, even worse, there are about 2,500 calories between feeling full and feeling “stuffed”! So if you go to town on that all-you-can-eat Chinese buffet, and leave the place feeling stuffed, you may have wolfed down as many as 4,000 unneeded calories. A typical reaction is to do some cardio the next day to “burn off those calories.” But to burn that many calories with cardio would require, for example, jogging nonstop for 20 hours. The problem is not burning calories, which is done even while you sleep, but that we cram too many calories into our mouth. Get into the habit of eating until you are no longer hungry, not until you are completely stuffed. Remember, if you follow my advice, you’ll be eating again in 2.5 – 3.5 hours. Take your time, chew your food, and relax. It takes 15 – 20 minutes for the body to register how full it actually is. Eating fast and furious can be a hard habit to break. But you’ll very quickly notice improved energy and well-being once you make the change to frequent, smaller meals.

百姓見摩西遲延不下山，就大家聚集到亞倫那裏，對他說：「起來！為我們作神像，可以在我們前面引路；因為領我們出埃及地的那個摩西，我們不知道他遭了甚麼事。」

摩西將這話告訴以色列人，只是他們因苦工殘忍，又因靈裏愁煩，不肯聽他的話。

「你不可妄稱　耶和華─你　神的名；因為妄稱　耶和華名的，　耶和華必不以他為無罪。

24 然而，我在肉身活著，為你們更是要緊的。 25 我既然這樣深信，就知道仍要住在世間，且與你們眾人同住，使你們在所信的道上又長進又喜樂， 26 叫你們在耶穌　基督裏的歡樂，因我再到你們那裏去，就越發加增。

我們算甚麼，你們的怨言不是向我們發的，乃是向　耶和華發的。」

高高低低的要改为平坦，崎

Perhaps few Old Testament passages have seen so many attempts to interpret them in the light of current events as Ezekiel 38–39. This is hardly a new phenomenon. The church father Ambrose, writing in the late fourth century, confidently identified Gog as the Goths.14 In the seventh century, Gog and Magog were the Arab armies that threatened the Holy Land.15 By the thirteenth century, Gog had become a cipher for the Mongol hordes from the East.16 William Greenhill, writing in the seventeenth century, records the opinion of some contemporaries who identified Gog as the Roman emperor, the Pope, or the Turks.17 In the nineteenth century, against the background of the tensions in Asia Minor that culminated in the Crimean War, Wilhelm Gesenius identified Rosh as Russia.18 This view was subsequently popularized by the Scofield Reference Bible, along with the idea taken from other sources that “Meshech” and “Tubal” are the Russian cities of Moscow and Tobolsk.19 During the First World War, Arno Gaebelein argued that Gomer was Germany.20 More recently, in response to the rise of Communism, these ideas have become the staples of popular dispensational end-times literature, to which has in some cases been added the contemporary threat of the Red Chinese, usually identified as “the kings from the East” in Revelation 16:12.

went by back roads, past pines, swamps, shacks, the small towns of Lorman and Fayette, a school flying a Confederate flag, and down one road on which for some miles there were large lettered signs with intimidating Bible quotations nailed to roadside trees: “Prepare to Meet Thy God—Amos 4:12” and “He who endures to the end shall be saved—Mark 13:13” and “REPENT”—Mark 6:12.” Finally I arrived at the lovely town of Natchez. Natchez is dramatically sited on the bluffs above the wide brown Mississippi, facing the cotton fields in flatter Louisiana and the transpontine town of Vidalia. It was my first glimpse of the river on this trip. Though the Mississippi is not the busy thoroughfare it once was, it is impossible for an American to see this great, muddy, slow-moving stream and not be moved, as an Indian is by the Ganges, a Chinese by the Yangtze, an Egyptian by the Nile, an African by the Zambezi, a New Guinean by the Sepik, a Brazilian by the Amazon, an English person by the Thames, a Quebecois by the St. Lawrence, or any citizen by a stream flowing past his feet. I mention these rivers because I’ve seen them myself, and written about them, but as an alien, a romantic voyeur. A river is history made visible, the lifeblood of a nation.

Confucius, the Chinese philosopher, born 551 B. C., said: "Obey Heaven, and follow the orders of Him who governs it. Love your neighbor as yourself. Do to another what you would he should do unto you; and do not unto another what you would should not be done unto you; thou only needest this law alone, it is the foundation and principle of all the rest. Acknowledge thy benefits by the return of other benefits, but never revenge injuries." [415:1]

Scotch Kirk, speaking of the precept uttered by Confucius, five hundred years before the time assigned for the birth of Jesus of Nazareth ("Whatsoever ye would not that others should do unto you, do not ye unto them"), says: "That Confucius is the author of this precept is undisputed, and therefore it is indisputable that Christianity has incorporated an article of Chinese morality.

Crishna, the Hindoo virgin-born Saviour, was born in a cave, [156:1] fostered by an honest herdsman, [156:2] and, it is said, placed in a sheep-fold shortly after his birth. How-Tseih, the Chinese "Son of Heaven," when an infant, was left unprotected by his mother, but the sheep and oxen protected him with loving care. [156:3] Abraham, the Father of Patriarchs, is said to have been born in a cave. [156:4] Bacchus, who was the son of God by the virgin Semele, is said to have been born in a cave, or placed in one shortly after

Lao-kiun, the Chinese virgin-born God, who came upon earth about six hundred years before Jesus, was without beginning. It was said that he had existed from all eternity.

The ancient books of the Chinese show that astronomy was not only understood by them at a very early period, but that it formed an important branch of state policy, and the basis of public ceremonies. Eclipses are accurately recorded which occurred twenty centuries before Jesus;

She says it doesn’t make any sense to hope for things we already have. Instead, we hope for things we can’t see. I think she read that in the Bible, or maybe a fortune cookie. I’m not sure. She loves God and Chinese food.

Few people realize that the Bible discourages people from studying foreign languages. They story of the tower of Babel informs us that there is one humanity (God's one), only that "our languages are confused." That has always meant that, say, any German philosopher could know exactly what the Chinese people were thinking, only that he couldn't understand them. So instead of learning the foreign language, he demanded a translation.

Dean Milman, in his "History of Christianity" (Vol. i. p. 97), refers to the tradition, found among the Chinese, that Fo-hi was born of a virgin; and remarks that, the first Jesuit missionaries who went to China were appalled at finding, in the mythology of that country, a counterpart of the story of the virgin of Judea. Fo-hi is said to have been born 3463 years B. C., and, according to some Chinese writers, with him begins the historical era and the foundation of the empire. When his mother conceived him in her womb, a rainbow was seen to surround her. [119:3]

Since it was announced that I had been awarded the Nobel Prize in Literature, the Chinese Foreign Ministry has condemned my works and criticized them harshly. All of my works are now banned from getting into China or being published in China. What author would want to return to a country that banned his or her books?

God is blessing the church in China with extraordinary growth. However, when Chinese churches and ministers who had experienced God’s blessing in their rural ministries entered the mushrooming cities of China and tried to minister and communicate the gospel in the same ways that had been blessed in the countryside, they saw less fruitfulness. Over a decade ago, several Dutch denominations approached us. While they were thriving outside of urban areas, they had not been able to start new, vital churches in Amsterdam in years — and most of the existing ones had died out. These leaders knew the gospel; they had financial resources; they had the desire for Christian mission. But they couldn’t get anything off the ground in the biggest city of their country.2 In both cases, ministry that was thriving in the heartland of the country was unable to make much of a dent in the city. It would have been easy to say, “The people of the city are too spiritually proud and hardened.” But the church leaders we met chose to respond humbly and took responsibility for the problem. They concluded that the gospel ministry that had fit nonurban areas well would need to be adapted to the culture of urban life. And they were right. This necessary adaptation to the culture is an example of what we call “contextualization.”3 SOUND CONTEXTUALIZATION Contextualization is not — as is often argued — “giving people what they want to hear.”4 Rather, it is giving people the Bible’s answers, which they may not at all want to hear, to questions about life that people in their particular time and place are asking, in language and forms they can comprehend, and through appeals and arguments with force they can feel, even if they reject them. Sound contextualization means translating and adapting the communication and ministry of the gospel to a particular culture without compromising the essence and particulars of the gospel itself. The great missionary task is to express the gospel message to a new culture in a way that avoids making the message unnecessarily alien to that culture, yet without removing or obscuring the scandal and offense of biblical truth. A contextualized gospel is marked by clarity and attractiveness, and yet it still challenges sinners’ self-sufficiency and calls them to repentance. It adapts and connects to the culture, yet at the same time challenges and confronts it. If we fail to adapt to the culture or if we fail to challenge the culture — if we under- or overcontextualize — our ministry will be unfruitful because we have failed to contextualize well.

7 　耶和華的律法全備，能回轉人心；　耶和華的法度確定，能使愚人有智慧。 8 　耶和華的律例正確，能快活人的心；　耶和華的命令純潔，能明亮人的眼目。 9 敬畏　耶和華的道是潔淨的，存到永遠；　耶和華的典章真實，全然公義─ 10 都比金子可羨慕，且比極多的精金可羨慕；比蜜甘甜，且比蜂房下滴的蜜甘甜。

我如今若在你眼前蒙恩，求你將你的道指示我，使我可以認識你，好在你眼前蒙恩。求你想到這民是你的民。」

你若不親自和我同去，就不要把我們從這裏領上去。 16

行 事 公 义 、 说 话 正 直 、 憎 恶 欺 压 的 财 利 、 摆 手 不 受 贿 赂 、 塞 耳 不 听 流 血 的 话 ， 闭 眼 不 看 邪 恶 事 的 ， 16 他 必 居 高 处 ； 他 的 保 障 是 磐 石 的 坚 垒 ； 他 的 粮 必 不 缺 乏 （ 原 文 是 赐 给 ） ； 他 的 水 必 不 断 绝 。

I told them that God controlled all things, not fate, and that our lives were determined by him and by the choices we make to obey or disobey his Word. I used this opportunity to tell them what the Bible says,

Life was like the Bible, translated from Hebrew to Greek, from Greek to Latin, from Latin to English, from English to Mandarin Chinese.

愿　耶和华─我们　神的荣美归於我们身上。愿你坚立我们手所作的工；我们手所作的工，愿你坚立。

Song and the lyric poem came first. Prose was invented centuries later. In Israel, Greece, and China came the primal, model lyrics for two and a half millennia. Read the biblical Song of Songs in Hebrew, Sappho in Greek, and Wang Wei in Chinese and be deeply civilized. You will know the passions, tragedy, spirit, politic, philosophy, and beauty that have commanded our solitary rooms and public spaces. I emphasize solitary, because the lyric, unlike theater and sport, is an intimate dialogue between maker and reader. From the Jews we have their two bibles of wisdom poetry, from the Chinese we have thousands of ancient nightingales whose song is calm ecstasy, and from the Greeks we have major and minor names and wondrous poems. However, because of bigotry, most of Greek poetry, especially Sappho, was by religious decree destroyed from the Fall of the Roman Empire to the Renaissance. So apart from one complete ode, we read Sappho in fragments. Yet there survive fragrant hills for lovers and dark and luminous mountains for metaphysicians. Most of ancient Greek lyric poetry is contained in this volume. Do not despair about loss. You are lucky if you can spend your life reading and rereading the individual poets. They shine. If technology or return to legal digs in Egypt and Syria are to reveal a library of buried papyri of Greek lyrics equivalent to the Dead Sea Scrolls or the Gnostic Nag Hammadi Library, we should be able to keep singing and dancing for ten moons straight. For now, we have the song, human comedy, political outrage, and personal cry for centuries of good reading.

With two fingers, he stroked the edges of his thick mustache like some diminutive Chinese emperor about to sign a death order. He said, We’re not made to wallow in pleasure. Pleasure is joy’s assassin. He paused to spit in the coffee can. He said, I can see past this day to the time when these same waves will be made of blood. You believe that? Sounds like you know the Bible, I said. That I do. I’ve studied on it pretty good. You don’t mind, he said, brightening up—you don’t mind, I gotta make a quick stop by a friend’s house right this side of San Clemente. With that statement, his manner altered. He smiled, showing the pointy incisors of a gerbil.

遇 亨 通 的 日 子 你 当 喜 乐 ； 遭 患 难 的 日 子 你 当 思 想 ； 因 为 神 使 这 两 样 并 列， 为 的 是 叫 人 查 不 出 身 後 有 甚 麽 事 。

As many scholars have noted, Gutenberg’s printing press was a classic combinatorial innovation, more bricolage than breakthrough. Each of the key elements that made it such a transformative machine—the movable type, the ink, the paper, and the press itself—had been developed separately well before Gutenberg printed his first Bible. Movable type, for instance, had been independently conceived by a Chinese blacksmith named Pi Sheng four centuries before. But the Chinese (and, subsequently, the Koreans) failed to adapt the technology for the mass production of texts, in large part because they imprinted the letterforms on the page by hand rubbing, which made the process only slightly more efficient than your average medieval scribe. Thanks to his training as a goldsmith, Gutenberg made some brilliant modifications to the metallurgy behind the movable type system, but without the press itself, his meticulous lead fonts would have been useless for creating mass-produced Bibles.

She is loved. She is rising. She is awake at last, and as the Chinese proverb says, when sleeping women wake, mountains move. She is secure in the love and freedom of her God; she knows the voice of Jesus down in her bones. And therefore, she loves.

mon témoignage est vrai, car je sais d'où je suis venu et où je vais; mais vous, vous ne savez d'où je viens

耶和華對基甸說：「跟隨你的人過多，我不能將米甸人交在他們手中，免得以色列人向我誇大，說：『是我們自己的手救了我們。』