编者的话
秋意漸濃，學校也開課了。伊州有些學校是在網上授課，有些是限制學生人數在學校上課。一些行業也開業了。大部份人接受了出外帶口罩，保持六英尺距離，與疫毒共存的事實。
懷恩堂 決定今年內仍在網上聚會，明年再作打算。這場疫情改變了大家的生活和計劃。
本期文章，Laurie寫的《教會》，衷心感謝神帶領懷恩堂在瘟疫肆虐下的網上聚會；紅梅的《半年》，分享她感恩的兩件事情；菲子的《我的禱告》 ，堅持為女兒禱告，令人感動；胡水林的《回家的路很難》，因回中國的機票一再延遲，引發他對回天國的感想；蒼靈的《無奈的力量》，細述她預備做手術的心態歷程； Wilson牧師的“ Do You Have Two Stomachs? The Bible and Social Justice”，探討基督徒面對社會問題與聖經的教導時，會否變成兩面人的困境。
因疫情的原故，今年教會不會舉行感恩節聚餐，也不會有聖誕節的聯歡會。然而我們感恩的心不會因取消聚餐而減輕，反而更加濃厚。懷恩堂無論老少都很健康，上班的弟兄姐妹仍有工作。有好些家庭在家裡上班，增加家裡的溫馨甜蜜。求主預備我們每一個人，隨時隨刻都能分享神的恩典，願我們更加親近神。
懷恩堂 決定今年內仍在網上聚會，明年再作打算。這場疫情改變了大家的生活和計劃。
本期文章，Laurie寫的《教會》，衷心感謝神帶領懷恩堂在瘟疫肆虐下的網上聚會；紅梅的《半年》，分享她感恩的兩件事情；菲子的《我的禱告》 ，堅持為女兒禱告，令人感動；胡水林的《回家的路很難》，因回中國的機票一再延遲，引發他對回天國的感想；蒼靈的《無奈的力量》，細述她預備做手術的心態歷程； Wilson牧師的“ Do You Have Two Stomachs? The Bible and Social Justice”，探討基督徒面對社會問題與聖經的教導時，會否變成兩面人的困境。
因疫情的原故，今年教會不會舉行感恩節聚餐，也不會有聖誕節的聯歡會。然而我們感恩的心不會因取消聚餐而減輕，反而更加濃厚。懷恩堂無論老少都很健康，上班的弟兄姐妹仍有工作。有好些家庭在家裡上班，增加家裡的溫馨甜蜜。求主預備我們每一個人，隨時隨刻都能分享神的恩典，願我們更加親近神。
教會
（作者：Laurie Lau）
（作者：Laurie Lau）
因為疫情的關係，教會沒有開放已經很長時間了。我仍是非常感恩，藉著高科技的方法繼續在網上聚會，得到屬靈的餵養。我衷心感謝神! 神自己親自來帶領，在不同的光景給我們不同的恩典，這都是神的憐憫和預備。
我們作為基督徒，在這個非常時期，應該怎樣做呢？今期主日學查的《以斯帖記》，雖然沒有一處提到神的名字，卻處處記著神的作為，許多事情的背後都有神的安排！我們要好好學習，遵從 神的旨意，不能憑著自己的意願行事，凡事藉著禱告，尋求從上頭來的力量。
教會是基督的身體，現在神兒女要作的是：凡事謙虛，溫柔忍耐，用愛心互相寬容，彼此配搭，竭力去保守教會合一，耐心等待，讓教會可以同心合意為福音作見證，讓神的名得榮耀。
我們作為基督徒，在這個非常時期，應該怎樣做呢？今期主日學查的《以斯帖記》，雖然沒有一處提到神的名字，卻處處記著神的作為，許多事情的背後都有神的安排！我們要好好學習，遵從 神的旨意，不能憑著自己的意願行事，凡事藉著禱告，尋求從上頭來的力量。
教會是基督的身體，現在神兒女要作的是：凡事謙虛，溫柔忍耐，用愛心互相寬容，彼此配搭，竭力去保守教會合一，耐心等待，讓教會可以同心合意為福音作見證，讓神的名得榮耀。
半年
（作者：紅梅）
（作者：紅梅）
在家已經半年了，時間過得又快又慢。這一場疫情不僅打亂了我們的日常生活和工作，也給我們帶來了很多挑戰。回想過去的半年，我想分享兩件感恩的事情。
首先，我特別感恩在疫情期間我們教會的弟兄姐妹一直堅持在網上聚會同心合意敬拜神。在這個艱難的時刻大家能夠一起同行是多麼美好的一件事。因為有時候需要跟講道的牧師和傳道人協調測試Zoom，我也有機會更多了解這些忠心侍奉主的傳道人認真服事的態度。為了更有效的傳講神的話語，為了更好的與弟兄姐妹們溝通，他們認真準備講章，克服各種各樣技術上的和身體上的挑戰。我就簡單講給我印像很深的一件事。一位老傳道人因為摔了一跤，晚上休息都不能躺下，只能坐著睡，可是他講道的時候卻熱情洋溢，精神抖擻，用盡全力去傳講神的話語，過後還虛心詢問聽眾們的意見。這些主的僕人給我們樹立了好的榜樣，為主做了美好的見證，也激勵我謙卑侍奉，認真工作。
另外一個感恩的事情就是在疫情之下我們能夠有更多的時間跟家人在一起。記得新年的時候，先生的新年願望就是能陪我多散散步。主要是我老說要鍛煉，可是總不能堅持，他就想幫助我。年初的時候真沒想到先生的願望就這麼實現了。疫情之下哪兒也不能去，老是待在家裡很悶，我倆只能到家附近的樹林裡走走。雖然說年復一年，風景依舊，可是看著光禿禿的樹木慢慢長出新葉，荒茫茫的土地長出綠草野花，還是忍不住一遍一遍地讚美神創造的偉大。
最後我想分享一段今天讀到的經文，求主繼續幫助我們信靠祂，引領我們前面的路。
詩篇》1: 2-3：“惟喜愛耶和華的律法，晝夜思想，這人便為有福。他要像一棵樹栽在溪水旁，按時候結果子，葉子也不枯乾。凡他所作的盡都順利。”
首先，我特別感恩在疫情期間我們教會的弟兄姐妹一直堅持在網上聚會同心合意敬拜神。在這個艱難的時刻大家能夠一起同行是多麼美好的一件事。因為有時候需要跟講道的牧師和傳道人協調測試Zoom，我也有機會更多了解這些忠心侍奉主的傳道人認真服事的態度。為了更有效的傳講神的話語，為了更好的與弟兄姐妹們溝通，他們認真準備講章，克服各種各樣技術上的和身體上的挑戰。我就簡單講給我印像很深的一件事。一位老傳道人因為摔了一跤，晚上休息都不能躺下，只能坐著睡，可是他講道的時候卻熱情洋溢，精神抖擻，用盡全力去傳講神的話語，過後還虛心詢問聽眾們的意見。這些主的僕人給我們樹立了好的榜樣，為主做了美好的見證，也激勵我謙卑侍奉，認真工作。
另外一個感恩的事情就是在疫情之下我們能夠有更多的時間跟家人在一起。記得新年的時候，先生的新年願望就是能陪我多散散步。主要是我老說要鍛煉，可是總不能堅持，他就想幫助我。年初的時候真沒想到先生的願望就這麼實現了。疫情之下哪兒也不能去，老是待在家裡很悶，我倆只能到家附近的樹林裡走走。雖然說年復一年，風景依舊，可是看著光禿禿的樹木慢慢長出新葉，荒茫茫的土地長出綠草野花，還是忍不住一遍一遍地讚美神創造的偉大。
最後我想分享一段今天讀到的經文，求主繼續幫助我們信靠祂，引領我們前面的路。
詩篇》1: 2-3：“惟喜愛耶和華的律法，晝夜思想，這人便為有福。他要像一棵樹栽在溪水旁，按時候結果子，葉子也不枯乾。凡他所作的盡都順利。”
我的禱告
（作者：菲子）
（作者：菲子）
親愛的天父：您是偉大的神全能的神，我相信、依靠和敬畏您。求主耶穌的寶血救贖敏嫻脫離仇敵的手；並奉主耶穌的名叫一切黑暗杈勢完全瓦解，不再轄制敏嫻的心。我奉主的名宣告敏嫻的身體是聖靈的殿、仇敵撒旦不可以毀壞。父啊、敏嫻現對著眾多的仇敵是她旡法對付的，我求您把她內心的猜疑、灰心和所有的抑鬱都一一除去，譲她堅強起來。我相信主的大能和慈愛能安慰和鼓勵她，必能使敏嫻的病得到醫治和康復。求主幇助我女兒敏嫻能行走在主的光中、讓主耶穌的寶血洗淨她的罪、使她與人和好與教會和好與神和好，阿們。
回家的路很難
（作者 胡水林）
（作者 胡水林）
新冠肺炎暴發至今已經七個多月了，這是一場百年不遇的世紀災難，對整個世界的衝擊超過人們的預料，破壞了國家之間的平衡格局，對全球經濟造成前所未有的重創，打破了正常的秩序，改變了人們的生活模式和規律，影響到人與人之間的交流與交往，限制了人們的正常出行，特別是中國來美國的留學生，訪問學者及探親的中國公民更是深受其害。我們是其中之一。
去年我們受邀來美國探望女兒，女婿及外孫，外孫女。按規定應在今年二月期滿回國。可是我們家鄉湖北武漢暴發新冠肺炎，美國對中國停止航班，阻止了我們回家的腳步。我們只好辦理延期至八月份。但從三月份美國又成了疫情的中心，而且比中國更加嚴重，又留住了我們的腳步，隨後，中美兩國實行“五個一“的有限航班飛行，但很難滿足兩國間的來往需要，造成一票難求的困境。即使購買到機票，也難正常飛行。我們預訂八月的機票被取消，我們再次被迫再辦理延期。機票又從十月改到十一月份。我們不知道是否還會有變動？即使正常回家，還會遇到許多的困擾，比如，提前五天的核酸檢查結果。提前十五天的健康碼，回到國內可能會經過兩個十四天的隔離……。
回家的路真的好難！但我們是天國的子民，是神的兒女。主在聖經中告訴我們：「在世上你們有苦難，但你們可以放心,我己勝過了世界。」 堅信我們的神會眷顧。我們無論有多麼艱難，都會伴隨著我們一路平安！
其實，我們所走的天路更是一條曲折難行的路！當我們告別過去虛空的人生，背起十字架跟主走的時候，當我們離開世俗家門決志信主後；當我們受洗，認罪悔改成為基督徒時，注定要面臨狂風暴雨以及各種困難的考驗。因為，從外因來講，在中國基督徒人數相對比較少，隨時可以會遭遇外人異樣的眼光看待。有時會遭到諷剌，挖苦，打擊，漫罵。
另外，國內一些不法分子打著基督教的晃子，歪曲聖經，宣傳異端邪說，通過非法途徑控制少數人的思想。有的形成犯罪集團，對社會治安帶來破壞，使人們對基督教的信任產生危機和偏見。中國政府為了加強宗教活動管理，對基督教作出了規定：傳講福音不能違反國家法律法規，共產黨員禁止成為基督徒，十八歲以下未成年人不能進教堂，在學校及公共場合嚴禁宣傳福音，取締“非法“教會。有些地方政府部門還對基督徒進行登記，掌握基督徒的基本信息。這些規定和行動無疑給部分信仰不堅定的基督徒造成心理恐懼和害怕。從而退出基督徒隊伍。
從內因說，我們信主十年，二十年，或更長時間，年復一年，月復一月，每週參加主日崇拜。時間久了，可能會造成信仰疲勞，因為初信之時的新鮮感已經過去，放慢了跟主走的腳步，成為金玉其外，敗絮其中的偽基督徒。還有，當遇到家庭變故，事業挫敗，身體病殘時候。祈求神的恩典時沒有得到主的回應。難以接受主的試驗和苦難的考驗而遠離主的道。
世俗的人生是短暫的，無論在世曾經多麼一世輝煌，富可敵國，高高在上。或者是歲月磋砣，光陰虛度，人生悲慘。都不過是勞苦愁煩中負重前行。最終都是過雨煙雲，轉眼成空，如飛而去！正如”紅樓夢”中的好了歌：”世人都說神仙好，只有功名忘不了。古今將相在何方，荒塚一堆草沒了。” 而神恩賜的靈命是永恆的，雖然在天路中我們會常常遭遇逼迫痛苦，遇到許多艱難險阻，試驗網羅。但有主賜下的聖靈與我們一起同行。我們永遠不會跌倒。陽光總在風雨後！黎明前的至暗終會過去。最終我們一定會在主的帶領下，進入永恆的福地！
兄弟姐姐們！前途是光明的，道路是曲折的。讓我們在天路旅途中，相互勉勵，相互信任，相互關心，相互提醒。堅定腳踪，恆定信心。跟著主走，永不動揺。
去年我們受邀來美國探望女兒，女婿及外孫，外孫女。按規定應在今年二月期滿回國。可是我們家鄉湖北武漢暴發新冠肺炎，美國對中國停止航班，阻止了我們回家的腳步。我們只好辦理延期至八月份。但從三月份美國又成了疫情的中心，而且比中國更加嚴重，又留住了我們的腳步，隨後，中美兩國實行“五個一“的有限航班飛行，但很難滿足兩國間的來往需要，造成一票難求的困境。即使購買到機票，也難正常飛行。我們預訂八月的機票被取消，我們再次被迫再辦理延期。機票又從十月改到十一月份。我們不知道是否還會有變動？即使正常回家，還會遇到許多的困擾，比如，提前五天的核酸檢查結果。提前十五天的健康碼，回到國內可能會經過兩個十四天的隔離……。
回家的路真的好難！但我們是天國的子民，是神的兒女。主在聖經中告訴我們：「在世上你們有苦難，但你們可以放心,我己勝過了世界。」 堅信我們的神會眷顧。我們無論有多麼艱難，都會伴隨著我們一路平安！
其實，我們所走的天路更是一條曲折難行的路！當我們告別過去虛空的人生，背起十字架跟主走的時候，當我們離開世俗家門決志信主後；當我們受洗，認罪悔改成為基督徒時，注定要面臨狂風暴雨以及各種困難的考驗。因為，從外因來講，在中國基督徒人數相對比較少，隨時可以會遭遇外人異樣的眼光看待。有時會遭到諷剌，挖苦，打擊，漫罵。
另外，國內一些不法分子打著基督教的晃子，歪曲聖經，宣傳異端邪說，通過非法途徑控制少數人的思想。有的形成犯罪集團，對社會治安帶來破壞，使人們對基督教的信任產生危機和偏見。中國政府為了加強宗教活動管理，對基督教作出了規定：傳講福音不能違反國家法律法規，共產黨員禁止成為基督徒，十八歲以下未成年人不能進教堂，在學校及公共場合嚴禁宣傳福音，取締“非法“教會。有些地方政府部門還對基督徒進行登記，掌握基督徒的基本信息。這些規定和行動無疑給部分信仰不堅定的基督徒造成心理恐懼和害怕。從而退出基督徒隊伍。
從內因說，我們信主十年，二十年，或更長時間，年復一年，月復一月，每週參加主日崇拜。時間久了，可能會造成信仰疲勞，因為初信之時的新鮮感已經過去，放慢了跟主走的腳步，成為金玉其外，敗絮其中的偽基督徒。還有，當遇到家庭變故，事業挫敗，身體病殘時候。祈求神的恩典時沒有得到主的回應。難以接受主的試驗和苦難的考驗而遠離主的道。
世俗的人生是短暫的，無論在世曾經多麼一世輝煌，富可敵國，高高在上。或者是歲月磋砣，光陰虛度，人生悲慘。都不過是勞苦愁煩中負重前行。最終都是過雨煙雲，轉眼成空，如飛而去！正如”紅樓夢”中的好了歌：”世人都說神仙好，只有功名忘不了。古今將相在何方，荒塚一堆草沒了。” 而神恩賜的靈命是永恆的，雖然在天路中我們會常常遭遇逼迫痛苦，遇到許多艱難險阻，試驗網羅。但有主賜下的聖靈與我們一起同行。我們永遠不會跌倒。陽光總在風雨後！黎明前的至暗終會過去。最終我們一定會在主的帶領下，進入永恆的福地！
兄弟姐姐們！前途是光明的，道路是曲折的。讓我們在天路旅途中，相互勉勵，相互信任，相互關心，相互提醒。堅定腳踪，恆定信心。跟著主走，永不動揺。
無奈的力量
（作者：蒼靈）
（作者：蒼靈）
因疫情的原故，這幾個月宅在家裡已經完全變成常態了！我意識到人是能夠調整和適應環境的改變。在我的朋友圈中，有些人去進修, 讀一些神學的課程。我也有些朋友發掘新的興趣，例如園藝，音樂和㕑藝。總括而言，大家在非上班的時間學習，不會閒待在家沒事幹。
過去十多年的夏天我們都去旅遊或回港探親，今年是第一個夏天我們沒有出門。我們笑說家裡的小狗是最高興的，因它不用被關在衛生間裡（平常我們上班便放它在哪裡），現在它每天都跟我們一起。我丈夫早已回到診所上班，不在家裡上網診症了。我仍在網上教課到年底，明年會如何安排尚未知曉。
最近丈夫的工作有些變化，醫院為了減少開銷，決定在年底將其中的二個診所關掉。感謝神，他的崗位並沒有受到影響。他會搬到醫院的門診部上班。我丈夫卻為在唐人街的病人憂愁，因很多中國病人都是走路去診所看病，搬到醫院後對沒有車子或不開車的病人帶來不便。他正在組織一些人去將這個不便告訴政府，希望能開放門診两三天給住在附近的居民求醫。
記得那天早上丈夫發短訊告訴我他的診所年底要關掉時，我很驚訝！因之前沒有聽他提起過，這消息來得好突然啊！他在短訊上也沒有說得很詳細。我第一個想法：他會否受到影響？第二：想到最壞便是被裁員吧，我們經濟上雖然會有所調整，仍能生活下去。感恩。第三：我便祈禱求神保守。後來我跟他通電話才知道是這消息是當天早上從新聞溜出來，其後有關的部門才宣報這事。丈夫跟我說醫務人員全都留下，只是搬到醫院上班而已。我想到很多公司，飲食業，舞蹈學校都因這疫情而關掉。這一份的無奈，叫人難過。前一周一位弟兄和他妻子的舞蹈學校維持不了，他倆建立20多年的心血終要告別。然而神的平安臨到他的一家身上，對於未知的下一頁，他是充滿著盼望。在無奈中，靠著神的力量走下去。
今年二月初時我因髖關節痛便去求醫，照了X射線後主診醫生叫我去做手術或接受物理治療。我選擇了物理治療，堅決反對做手術。雖然照片顯示我的髖關節是沒有軟骨, 基本上我是骨磨骨，所以走路，爬樓梯，坐下一段時間起來都會痛。我對痛的忍受能力頗大的，這兩年多來我一直沒有停下來，仍然教課，練功和演出。雖然神每一次都保守我，讓我能在斷斷續續的不適中，仍能好過來。回看我自己的祈禱筆記，我曾經求神徹底地醫治我的毛病，祂也確實有醫治我，但這個關節痛仍然存在，並沒有根治。
我在宅在家裡前做了三次的物理治療，這位治療師曾任職中國的奧運會，他本來今年夏天去日本當奧運會的治療師。他在跟我做第三次的治療後提議我做手術。他治療過不少做過髖關節手術的運動員，他們都恢復得很快。他跟我說趁年輕力壯時做更理想，不要等到走不動才去做這個手術。他說the quality of life （生活的質量）跟 just to maintain it (只是維持下去）是不一様。我仍堅持不做手術，五月去見了骨科專家。 2018年他給我治療過膝蓋的毛病，打了一次針後到現在還是不錯的；我沒有再打第二次。這回他說我早晚還是要做手術的，若我不想現在做，可以試打針，但髖關節遠不及膝蓋的有效，對我不一定有幫助。六月份我去了他介紹的醫生那裡打針，不到九月初，毛病又回來了。我覺得好無奈，這個關節痛甚至影響到我睡眠的質量。
前一周跟丈夫商討這個問題，他之前也是不贊成我去做手術的。但這次他改變了；最關鍵的是他那個晚上跟我講的話：”髖關節手術是美國一個很普遍的手術，一般都很成功的......。趁著你還年輕，盡快去做吧。若你再等五年十年才去做時，我也老了，沒有能力照顧你。孩子們或許有自己的家庭或工作，想幫你也不一定幫得到。” 我心裡很感動，不是做不做手術的問題，乃是他想得很周到，想到的是他要照顧我。我一直在這婚姻上只想到我比他年輕，只有我照顧他。我很感謝神給我一位如此疼愛我的丈夫！雖然我們會吵嘴，意見不合時，彼此會各不相讓，得罪了神和配偶。但神的恩典如此地祝福我倆的婚姻，我們要更加彼此相愛和彼此服侍。
從二月到如今，終於做了這個決定，是一個過程。我很感謝神給我的主診醫生，物理治療師和髖關節的專科醫生都很留心聽我的意見，他們都沒有給我壓力和嘗試說服我，並給我幾個月時間去明白我不能bandaid (治標不治本) 這個關節的毛病。讓我心裡預備好去做這手術和安排日期，心裡也是滿有平安。
在很多事情上，我們都有先入為主的觀念。我是那種抗拒做手術的人，總覺得可以用別的治療替代。基本上是不會考慮這個可能性，在嘗試用各樣的治療方法後都不成，才無奈地接受。這些醫生們看到X射線都認為我的問題只有做手術才會好轉，雖然手術後需要有一段的復原期，但長遠之計是我以後日子可以行走無痛。神是全知的，《詩篇》139:16： “我未成形的體質，祢的眼早已看見了；祢所定的日子，我尚未度一日，袮都寫在袮的冊上。” 祂在每一件事上都有所安排，然而我們有時不願意跟從，仍想按著自己的方法去解決。我亦相信神的大能是絕對可以醫治我；但手術也可以叫我得著治療。神憐憫地給我時間去接受和面對現實，祂讓我經歷過祂的醫治，也讓我有信心去接受這個手術。
一直以來我都抗拒做手術，所以也沒有研究這種手術的成功案例和去做多些的了解。我堅持這一個觀點便將其他的可行性都排出門外。我決定約見手術醫生前，上網研究，並查看舞蹈老師做這手術的成功率。其實很多人能走路不痛便滿足了！但我希望能夠繼續教課。從我研究的案例中，很多人說早些做就不用痛這麼多年了 （Pain free) ！我不太認同，我覺得生命做任何一個決定，都要經過時間和過程，衡量利與弊。尤其這是一個大手術，不能輕率去決定。神知道我的恐懼和擔心，祂知道我之前還未預備好，便讓我挨痛一段時間去學習，在挨痛的過程，祂又會減輕我的不適。我很感謝神，祂按著我的承受能力去改變我的觀念。
決定做手術這事情上，看來有點無奈要走最後的一條出路（the last option), 然而這無奈中有神的安排。無奈的力量是從神的話而來，《彼得前書》5:7： “你們要將一切的憂慮卸給神，因為祂顧念你們。” ：《以賽亞書》26:3： “堅心倚賴祢的，祢必保守他十分平安，因為他倚靠袮。”我知道做了手術後會有一段艱難期，並要重新適應新的髖關節。我要仰望和倚靠神給我力量勇敢地往前走。
過去十多年的夏天我們都去旅遊或回港探親，今年是第一個夏天我們沒有出門。我們笑說家裡的小狗是最高興的，因它不用被關在衛生間裡（平常我們上班便放它在哪裡），現在它每天都跟我們一起。我丈夫早已回到診所上班，不在家裡上網診症了。我仍在網上教課到年底，明年會如何安排尚未知曉。
最近丈夫的工作有些變化，醫院為了減少開銷，決定在年底將其中的二個診所關掉。感謝神，他的崗位並沒有受到影響。他會搬到醫院的門診部上班。我丈夫卻為在唐人街的病人憂愁，因很多中國病人都是走路去診所看病，搬到醫院後對沒有車子或不開車的病人帶來不便。他正在組織一些人去將這個不便告訴政府，希望能開放門診两三天給住在附近的居民求醫。
記得那天早上丈夫發短訊告訴我他的診所年底要關掉時，我很驚訝！因之前沒有聽他提起過，這消息來得好突然啊！他在短訊上也沒有說得很詳細。我第一個想法：他會否受到影響？第二：想到最壞便是被裁員吧，我們經濟上雖然會有所調整，仍能生活下去。感恩。第三：我便祈禱求神保守。後來我跟他通電話才知道是這消息是當天早上從新聞溜出來，其後有關的部門才宣報這事。丈夫跟我說醫務人員全都留下，只是搬到醫院上班而已。我想到很多公司，飲食業，舞蹈學校都因這疫情而關掉。這一份的無奈，叫人難過。前一周一位弟兄和他妻子的舞蹈學校維持不了，他倆建立20多年的心血終要告別。然而神的平安臨到他的一家身上，對於未知的下一頁，他是充滿著盼望。在無奈中，靠著神的力量走下去。
今年二月初時我因髖關節痛便去求醫，照了X射線後主診醫生叫我去做手術或接受物理治療。我選擇了物理治療，堅決反對做手術。雖然照片顯示我的髖關節是沒有軟骨, 基本上我是骨磨骨，所以走路，爬樓梯，坐下一段時間起來都會痛。我對痛的忍受能力頗大的，這兩年多來我一直沒有停下來，仍然教課，練功和演出。雖然神每一次都保守我，讓我能在斷斷續續的不適中，仍能好過來。回看我自己的祈禱筆記，我曾經求神徹底地醫治我的毛病，祂也確實有醫治我，但這個關節痛仍然存在，並沒有根治。
我在宅在家裡前做了三次的物理治療，這位治療師曾任職中國的奧運會，他本來今年夏天去日本當奧運會的治療師。他在跟我做第三次的治療後提議我做手術。他治療過不少做過髖關節手術的運動員，他們都恢復得很快。他跟我說趁年輕力壯時做更理想，不要等到走不動才去做這個手術。他說the quality of life （生活的質量）跟 just to maintain it (只是維持下去）是不一様。我仍堅持不做手術，五月去見了骨科專家。 2018年他給我治療過膝蓋的毛病，打了一次針後到現在還是不錯的；我沒有再打第二次。這回他說我早晚還是要做手術的，若我不想現在做，可以試打針，但髖關節遠不及膝蓋的有效，對我不一定有幫助。六月份我去了他介紹的醫生那裡打針，不到九月初，毛病又回來了。我覺得好無奈，這個關節痛甚至影響到我睡眠的質量。
前一周跟丈夫商討這個問題，他之前也是不贊成我去做手術的。但這次他改變了；最關鍵的是他那個晚上跟我講的話：”髖關節手術是美國一個很普遍的手術，一般都很成功的......。趁著你還年輕，盡快去做吧。若你再等五年十年才去做時，我也老了，沒有能力照顧你。孩子們或許有自己的家庭或工作，想幫你也不一定幫得到。” 我心裡很感動，不是做不做手術的問題，乃是他想得很周到，想到的是他要照顧我。我一直在這婚姻上只想到我比他年輕，只有我照顧他。我很感謝神給我一位如此疼愛我的丈夫！雖然我們會吵嘴，意見不合時，彼此會各不相讓，得罪了神和配偶。但神的恩典如此地祝福我倆的婚姻，我們要更加彼此相愛和彼此服侍。
從二月到如今，終於做了這個決定，是一個過程。我很感謝神給我的主診醫生，物理治療師和髖關節的專科醫生都很留心聽我的意見，他們都沒有給我壓力和嘗試說服我，並給我幾個月時間去明白我不能bandaid (治標不治本) 這個關節的毛病。讓我心裡預備好去做這手術和安排日期，心裡也是滿有平安。
在很多事情上，我們都有先入為主的觀念。我是那種抗拒做手術的人，總覺得可以用別的治療替代。基本上是不會考慮這個可能性，在嘗試用各樣的治療方法後都不成，才無奈地接受。這些醫生們看到X射線都認為我的問題只有做手術才會好轉，雖然手術後需要有一段的復原期，但長遠之計是我以後日子可以行走無痛。神是全知的，《詩篇》139:16： “我未成形的體質，祢的眼早已看見了；祢所定的日子，我尚未度一日，袮都寫在袮的冊上。” 祂在每一件事上都有所安排，然而我們有時不願意跟從，仍想按著自己的方法去解決。我亦相信神的大能是絕對可以醫治我；但手術也可以叫我得著治療。神憐憫地給我時間去接受和面對現實，祂讓我經歷過祂的醫治，也讓我有信心去接受這個手術。
一直以來我都抗拒做手術，所以也沒有研究這種手術的成功案例和去做多些的了解。我堅持這一個觀點便將其他的可行性都排出門外。我決定約見手術醫生前，上網研究，並查看舞蹈老師做這手術的成功率。其實很多人能走路不痛便滿足了！但我希望能夠繼續教課。從我研究的案例中，很多人說早些做就不用痛這麼多年了 （Pain free) ！我不太認同，我覺得生命做任何一個決定，都要經過時間和過程，衡量利與弊。尤其這是一個大手術，不能輕率去決定。神知道我的恐懼和擔心，祂知道我之前還未預備好，便讓我挨痛一段時間去學習，在挨痛的過程，祂又會減輕我的不適。我很感謝神，祂按著我的承受能力去改變我的觀念。
決定做手術這事情上，看來有點無奈要走最後的一條出路（the last option), 然而這無奈中有神的安排。無奈的力量是從神的話而來，《彼得前書》5:7： “你們要將一切的憂慮卸給神，因為祂顧念你們。” ：《以賽亞書》26:3： “堅心倚賴祢的，祢必保守他十分平安，因為他倚靠袮。”我知道做了手術後會有一段艱難期，並要重新適應新的髖關節。我要仰望和倚靠神給我力量勇敢地往前走。
Do You Have Two Stomachs?
The Bible and Social Justice
Author: Pastor Johnny Wilson
The Bible and Social Justice
Author: Pastor Johnny Wilson
A very dear friend of mine had Jewish grandparents. The grandma was a practicing Jew who kept kosher, but the grandpa was a secularized Jew who simply didn’t see any sense in keeping kosher. Whenever they ate at home, the meals were very carefully kept kosher, and the grandfather didn’t complain. But whenever the couple would eat outside the home, the grandfather would deliberately order something that he wouldn’t be able to have if he kept kosher. The grandmother would become incensed at his indulgence of non-kosher behavior, look at him in disgust, and say, “What?! You have two stomachs? One keeps kosher and the other doesn’t?” Even though I’m not Jewish and I don’t believe (especially after studying Acts and Galatians) that God intends for Christians to keep kosher, I think of my friend telling me this story whenever I hear of someone (or realize that I myself am) acting one way in one situation and doing/being something different in another situation.
Sometimes, we find ourselves trying to be people of two stomachs in the world situation. We have one stomach for how we act in business and another for how we act in church. We have one stomach for what we espouse in school and another for what we share in church. We have one stomach for how we vote or participate in politics and another stomach for how we express concern among our brothers and sisters in Christ. The truth is that our “two stomach” situation is a lot like Israel, as God’s people, reacting to the rival/pagan Canaanite civilization that still pervaded the Kingdoms of Israel and Judah eight centuries before Christ.
The United States is NOT Israel
Remember, though, the United States is not and is not supposed to be Israel. Israel was supposed to be a government and society run by God. Yet, Israel demanded a king to become more like the established city-states around them. They were supposed to demonstrate what obeying God and trusting God in politics, economics, health, protection, and personal relationships could be. They were promised a land where there would be plenty, fairness, and love. They were never able to obtain/attain what God really wanted for them. They were constantly, as a group, being pulled back into contamination and compromise that distanced and isolated them from the will of God.
Bear with me, please, as I promise to show where this is relevant to us in just a moment. I just want to make sure you understand what Israel’s situation was when they failed to become God’s nation on earth. Hear what an Old Testament scholar from Scotland wrote in 1946:
The prophets became profoundly alive to the historical environment of their own day and could not stand aloof, but identified themselves with the will of a God who was at once Judge and Redeemer. And, because the will of God admits no compromise, they perceived, as no one else did the glaring contrast between the way of life which God required of Israel and the way of life which resulted from compromise with the nature religion of Canaan. (Norman Porteous, “The Basis of the Ethical Teaching of the Prophets” in Rowley, H. H. (ed.) Studies in Old Testament Prophecy Presented to Professor Theodore H. Robinson, p. 152).
Get it? Whenever Israel compromised with the nature, fertility, success religion of the “Canaanite” approach to life and society, it meant that God’s People had failed in establishing God’s kingdom of justice and righteousness on earth in general and in the land in specific. Yet, since the “Canaanite” approach to life was so established and in-grained, the only way that the “taint” could have been removed (taking into consideration human nature) would have been to annihilate all of the existing residents during the conquest and settlement of the land and to raze all of the existing buildings (and the institutions behind them) to the ground. Anyone who has read the Book of Judges with its repeated litany of failure (“…but did not utterly drive them out…” (Judges 1:19, 21, 27, 28, 30, 31, 32, 33) and God’s consequent decision not to remove the Canaanites completely (Judges 2:3, 21, and 23) would know that Israel didn’t do that.
Where Your Nose Begins
What about us? Even though we weren’t born into Ancient Israel and even though the church, not the United States, is intended to be the New Israel, God’s People, we have ethical responsibilities. It is NOT our responsibility to make the entire nation conform to God’s laws. Our nation would be stronger if it did. We would all be better off if the entire population would. But both the strength and downside of a free society is that people are “free” to sin so long as the potential consequences of that sin (or sins) is begins” is apropos here.
A person has the freedom to use alcohol, but not the freedom to become an angry drunk and beat someone up or kill them, certainly not to drive drunk. A person has to freedom to have immoral sex, but not the freedom to create unwanted pregnancies, destroy families, and pass along sexually-transmitted diseases. A person has the freedom to launch fireworks, but not the freedom to burn down their neighbor’s house. But, as the apostle Paul taught God’s people, while anything MIGHT be permitted, not everything is useful, healthy, and beneficial to oneself and others. So, this very freedom we enjoy in our country is problematic for the believer when considering social justice.
Now, there are some believers who say, “Let’s just stick to the gospel and forget anything that might border on politics.” Sadly, we don’t have that option. The word used for “righteousness” in the Hebrew Old Testament means living with integrity and acting with complete consideration for those around us. So, for example, while many in our country are prolonging the pandemic with their refusals to wear masks and practice social distancing in the guise of “freedom,” the “righteous” person in the Old Testament sense would wear the mask and social distance out of consideration for others. To those who protest that this is an Old Testament view of “righteousness,” we must cite Jesus’ admonition to care just as much for those around us as for ourselves. If you are a Christian, I do not believe you have the right to put other people at risk and remain in God’s will.
Seven Deadly Sins?
Another denomination categorizes seven sins as being particularly vile and, without pardon, worthy of sending the sinner to hell. Of course, as evangelicals, we believe that ALL sinners are condemned to hell without accepting the intervention of Jesus death and sacrifice. But it is interesting that in his first sermon against Israel (Amos 2:6-8), the 8th century prophet uses seven (7) verbs to describe how Israel had violated the covenant with God such that they deserved to be conquered by Assyria.
Right after his standard for three breaches of contract and still one more [“Concerning three rebellions of Israel, and concerning a fourth, …” those verbs are:
Blasting the 1%?
Now, I don’t want you to consider these first two verbs as preaching that you need to go down to the financial district in the Loop and protest the one-percenters. Yet, God speaks against those who “sell” the righteous (or, at least, more honest than their creditors) for silver and, because it is in parallel, those who sell the poor for sandals. Both “sales” are talking about the ancient style of foreclosures. Can’t pay your debts? You could be sold into slavery. Can’t pay your debts? You could be sold into slavery for your land.
What?! How did shoes become land? In the 8th century, a pair of sandals often represented the title deed to the land. It was double jeopardy in the ancient world. One didn’t merely lose the land in foreclosure, but one lost one’s freedom, too. Today, that might suggest that believers should not take advantage of their economic leverage to strip people of their economic dignity. It might mean that believers should advocate continuing the moratorium on evictions during the pandemic. [NOTE: I use the term “might” here because human nature tells us that in addition to those who need a break on their rent during these hard times, there are those who could pay their rent but use the pandemic as an excuse to cheat their landlords. We can’t simply put every situation in the same bucket.]
But personally, if I was to discover that the bank with which I do business was using foreclosures and evictions as a weapon against the helpless, I believe I would need to find another bank. I once had an active member leave a church fellowship because of a similar issue. He accepted a job with a shady automobile dealership that specialized in selling cars on credit to people they knew couldn’t afford it. They knew they’d have to repossess the cars from most of them before too long, but they would make their money on down payments and high interest rates until the poor people realized they were in over their heads and defaulted. I told him that I couldn’t do that and didn’t think it was right.
Separating the Unequal?
Stomping on the heads of the poor and turning away the afflicted (v. 7) suggests both taking advantage of the less fortunate and deliberately ignoring their needs. Amos was preaching against a society where the gap between the land-owning wealthy and the “little persons” was constantly growing bigger. Indeed, I called this taking advantage of the unfortunate, but the part about stomping them into the dust may have a more sinister meaning. Since Genesis 3:19 tells us that humankind will have to return to dust in death, does this mean the wealthy were pushing the poor toward death? And it could possibly resonate with those in our country concerned about the disparity in health care between rich and poor.
As God’s people, we can vote for those trying to do something about this, we can invest in companies or non-profits trying to do something about this, but there isn’t a lot the individual can do about this. Sure, we could stop buying clothing, shoes, and electronics from firms that run Asian sweatshops (and if God convicts us of this, we definitely should stop). But as God’s people, we definitely shouldn’t take advantage of the poor or ignore the needs of those in trouble. But if nothing else, this ancient prophecy should tell us to be very fair in the way we do business and not to be indifferent when it is possible to help someone who can’t help himself or herself.
Sexual Follies
Although there are neo-pagan groups all around the U.S. as part of our diversity, there isn’t likely to be an authentic Baal cult near us. There is an idol of Baal in a museum at the University of Chicago, but I’m certainly not aware of anyone worshipping it. But Amos’ sermon concerning the father and son sexually using the same woman is about Baal worship. Why were they using the same woman? Because she was a sacred prostitute and having sex with her was part of Baal worship. To be sure, even if this were just some disgusting practice taking place in one family, it would be a circumstance that would make lives miserable.
But if we drill a little deeper into fertility religion, we see that the sex was designed to get the gods and goddesses excited which, in turn, brought rain to make the crops grow. The crops grew and made people wealthy and successful. In our society, sex is used to sell everything which, in turn, makes people wealthy and successful. Then, to go full circle, sexual adornments, attractiveness, and prowess is often used as evidence of success. Trophy wives, mistresses, “pool boys,” and lovers are like jewelry and fashion to the successful in our society, whether those in the financial or entertainment sector. Beyond the basic immorality of which every Christian should be aware, this is a problem because the prominence of this behavior in our society makes it look not only respectable, but desirable. Since Amos hasn’t addressed homosexuality specifically, I haven’t mentioned it to this point. BUT, modern believers cannot afford to become complacent about sexual sin. We cannot afford to ignore the consequences of sexual sin in personal degradation, broken relationships, unwanted pregnancies, venereal disease, etc. simply because “everybody’s doing it.”
Then, Amos talks about people partying beside the altars and getting drunk in their “temples.” But it’s even worse! The luxuries on which the wealthy partiers are reclining and even the vintages (exotic or otherwise) that they were imbibing had come from cheating (or, at least, taking advantage of) the poor. Part of the reason these sinful, pagan worshippers in ancient Israel were so successful was because the religious establishment was supporting the wealthy and successful—no matter how much lying, human trafficking, exploitation, and sexual misbehavior was going on.
Have things changed enough since then that we can simply claim to have two stomachs such that we live one way around church members and another way at work, at school, and at play? I am more convinced today than yesterday that God doesn’t want us to use two stomachs—whether we find His Word in the Old Testament or the New!
Sometimes, we find ourselves trying to be people of two stomachs in the world situation. We have one stomach for how we act in business and another for how we act in church. We have one stomach for what we espouse in school and another for what we share in church. We have one stomach for how we vote or participate in politics and another stomach for how we express concern among our brothers and sisters in Christ. The truth is that our “two stomach” situation is a lot like Israel, as God’s people, reacting to the rival/pagan Canaanite civilization that still pervaded the Kingdoms of Israel and Judah eight centuries before Christ.
The United States is NOT Israel
Remember, though, the United States is not and is not supposed to be Israel. Israel was supposed to be a government and society run by God. Yet, Israel demanded a king to become more like the established city-states around them. They were supposed to demonstrate what obeying God and trusting God in politics, economics, health, protection, and personal relationships could be. They were promised a land where there would be plenty, fairness, and love. They were never able to obtain/attain what God really wanted for them. They were constantly, as a group, being pulled back into contamination and compromise that distanced and isolated them from the will of God.
Bear with me, please, as I promise to show where this is relevant to us in just a moment. I just want to make sure you understand what Israel’s situation was when they failed to become God’s nation on earth. Hear what an Old Testament scholar from Scotland wrote in 1946:
The prophets became profoundly alive to the historical environment of their own day and could not stand aloof, but identified themselves with the will of a God who was at once Judge and Redeemer. And, because the will of God admits no compromise, they perceived, as no one else did the glaring contrast between the way of life which God required of Israel and the way of life which resulted from compromise with the nature religion of Canaan. (Norman Porteous, “The Basis of the Ethical Teaching of the Prophets” in Rowley, H. H. (ed.) Studies in Old Testament Prophecy Presented to Professor Theodore H. Robinson, p. 152).
Get it? Whenever Israel compromised with the nature, fertility, success religion of the “Canaanite” approach to life and society, it meant that God’s People had failed in establishing God’s kingdom of justice and righteousness on earth in general and in the land in specific. Yet, since the “Canaanite” approach to life was so established and in-grained, the only way that the “taint” could have been removed (taking into consideration human nature) would have been to annihilate all of the existing residents during the conquest and settlement of the land and to raze all of the existing buildings (and the institutions behind them) to the ground. Anyone who has read the Book of Judges with its repeated litany of failure (“…but did not utterly drive them out…” (Judges 1:19, 21, 27, 28, 30, 31, 32, 33) and God’s consequent decision not to remove the Canaanites completely (Judges 2:3, 21, and 23) would know that Israel didn’t do that.
Where Your Nose Begins
What about us? Even though we weren’t born into Ancient Israel and even though the church, not the United States, is intended to be the New Israel, God’s People, we have ethical responsibilities. It is NOT our responsibility to make the entire nation conform to God’s laws. Our nation would be stronger if it did. We would all be better off if the entire population would. But both the strength and downside of a free society is that people are “free” to sin so long as the potential consequences of that sin (or sins) is begins” is apropos here.
A person has the freedom to use alcohol, but not the freedom to become an angry drunk and beat someone up or kill them, certainly not to drive drunk. A person has to freedom to have immoral sex, but not the freedom to create unwanted pregnancies, destroy families, and pass along sexually-transmitted diseases. A person has the freedom to launch fireworks, but not the freedom to burn down their neighbor’s house. But, as the apostle Paul taught God’s people, while anything MIGHT be permitted, not everything is useful, healthy, and beneficial to oneself and others. So, this very freedom we enjoy in our country is problematic for the believer when considering social justice.
Now, there are some believers who say, “Let’s just stick to the gospel and forget anything that might border on politics.” Sadly, we don’t have that option. The word used for “righteousness” in the Hebrew Old Testament means living with integrity and acting with complete consideration for those around us. So, for example, while many in our country are prolonging the pandemic with their refusals to wear masks and practice social distancing in the guise of “freedom,” the “righteous” person in the Old Testament sense would wear the mask and social distance out of consideration for others. To those who protest that this is an Old Testament view of “righteousness,” we must cite Jesus’ admonition to care just as much for those around us as for ourselves. If you are a Christian, I do not believe you have the right to put other people at risk and remain in God’s will.
Seven Deadly Sins?
Another denomination categorizes seven sins as being particularly vile and, without pardon, worthy of sending the sinner to hell. Of course, as evangelicals, we believe that ALL sinners are condemned to hell without accepting the intervention of Jesus death and sacrifice. But it is interesting that in his first sermon against Israel (Amos 2:6-8), the 8th century prophet uses seven (7) verbs to describe how Israel had violated the covenant with God such that they deserved to be conquered by Assyria.
Right after his standard for three breaches of contract and still one more [“Concerning three rebellions of Israel, and concerning a fourth, …” those verbs are:
- 1) “sell” (“the righteous for silver,” v. 6b) ,
- 2) “sell” (implied “the poor for the sake of sandals,” v. 6c),
- 3) “trample” (“the head of the poor into the dust,” v. 7a),
- 4) “turn away” (“the afflicted,” v. 7a)
- 5) “go in” (“father and son sexually use same woman,” v. 7b)
- 6) “recline” (“on garments taken in pledge,” v. 8)
- 7) “drink” (“wine from the fined in House of God/gods,” v. 8)
Blasting the 1%?
Now, I don’t want you to consider these first two verbs as preaching that you need to go down to the financial district in the Loop and protest the one-percenters. Yet, God speaks against those who “sell” the righteous (or, at least, more honest than their creditors) for silver and, because it is in parallel, those who sell the poor for sandals. Both “sales” are talking about the ancient style of foreclosures. Can’t pay your debts? You could be sold into slavery. Can’t pay your debts? You could be sold into slavery for your land.
What?! How did shoes become land? In the 8th century, a pair of sandals often represented the title deed to the land. It was double jeopardy in the ancient world. One didn’t merely lose the land in foreclosure, but one lost one’s freedom, too. Today, that might suggest that believers should not take advantage of their economic leverage to strip people of their economic dignity. It might mean that believers should advocate continuing the moratorium on evictions during the pandemic. [NOTE: I use the term “might” here because human nature tells us that in addition to those who need a break on their rent during these hard times, there are those who could pay their rent but use the pandemic as an excuse to cheat their landlords. We can’t simply put every situation in the same bucket.]
But personally, if I was to discover that the bank with which I do business was using foreclosures and evictions as a weapon against the helpless, I believe I would need to find another bank. I once had an active member leave a church fellowship because of a similar issue. He accepted a job with a shady automobile dealership that specialized in selling cars on credit to people they knew couldn’t afford it. They knew they’d have to repossess the cars from most of them before too long, but they would make their money on down payments and high interest rates until the poor people realized they were in over their heads and defaulted. I told him that I couldn’t do that and didn’t think it was right.
Separating the Unequal?
Stomping on the heads of the poor and turning away the afflicted (v. 7) suggests both taking advantage of the less fortunate and deliberately ignoring their needs. Amos was preaching against a society where the gap between the land-owning wealthy and the “little persons” was constantly growing bigger. Indeed, I called this taking advantage of the unfortunate, but the part about stomping them into the dust may have a more sinister meaning. Since Genesis 3:19 tells us that humankind will have to return to dust in death, does this mean the wealthy were pushing the poor toward death? And it could possibly resonate with those in our country concerned about the disparity in health care between rich and poor.
As God’s people, we can vote for those trying to do something about this, we can invest in companies or non-profits trying to do something about this, but there isn’t a lot the individual can do about this. Sure, we could stop buying clothing, shoes, and electronics from firms that run Asian sweatshops (and if God convicts us of this, we definitely should stop). But as God’s people, we definitely shouldn’t take advantage of the poor or ignore the needs of those in trouble. But if nothing else, this ancient prophecy should tell us to be very fair in the way we do business and not to be indifferent when it is possible to help someone who can’t help himself or herself.
Sexual Follies
Although there are neo-pagan groups all around the U.S. as part of our diversity, there isn’t likely to be an authentic Baal cult near us. There is an idol of Baal in a museum at the University of Chicago, but I’m certainly not aware of anyone worshipping it. But Amos’ sermon concerning the father and son sexually using the same woman is about Baal worship. Why were they using the same woman? Because she was a sacred prostitute and having sex with her was part of Baal worship. To be sure, even if this were just some disgusting practice taking place in one family, it would be a circumstance that would make lives miserable.
But if we drill a little deeper into fertility religion, we see that the sex was designed to get the gods and goddesses excited which, in turn, brought rain to make the crops grow. The crops grew and made people wealthy and successful. In our society, sex is used to sell everything which, in turn, makes people wealthy and successful. Then, to go full circle, sexual adornments, attractiveness, and prowess is often used as evidence of success. Trophy wives, mistresses, “pool boys,” and lovers are like jewelry and fashion to the successful in our society, whether those in the financial or entertainment sector. Beyond the basic immorality of which every Christian should be aware, this is a problem because the prominence of this behavior in our society makes it look not only respectable, but desirable. Since Amos hasn’t addressed homosexuality specifically, I haven’t mentioned it to this point. BUT, modern believers cannot afford to become complacent about sexual sin. We cannot afford to ignore the consequences of sexual sin in personal degradation, broken relationships, unwanted pregnancies, venereal disease, etc. simply because “everybody’s doing it.”
Then, Amos talks about people partying beside the altars and getting drunk in their “temples.” But it’s even worse! The luxuries on which the wealthy partiers are reclining and even the vintages (exotic or otherwise) that they were imbibing had come from cheating (or, at least, taking advantage of) the poor. Part of the reason these sinful, pagan worshippers in ancient Israel were so successful was because the religious establishment was supporting the wealthy and successful—no matter how much lying, human trafficking, exploitation, and sexual misbehavior was going on.
Have things changed enough since then that we can simply claim to have two stomachs such that we live one way around church members and another way at work, at school, and at play? I am more convinced today than yesterday that God doesn’t want us to use two stomachs—whether we find His Word in the Old Testament or the New!