Contents of the webpage include:
a. Science and Religion
b. Scientists and Scientific Models

c . God's Sovereignty and Individual Freedom of Choice  

d.  Physics laws and the Creator (3/2/2015)

e.  Scientific Investigations and Christian Belief(3/9/2015)

f.   Futility and Revelation(3/2015)

g.  A Review of the Merton Thesis on the Development of Science and Technology in England
     By Robert Wilson (Posted 5/2015)
h.  A peom on Science and Religion by Rev Leo (Posted 12/2015)

i.  On the Second Law of Thermodynamics(1/2016)

j.  A peom on Creation or Evolution by Rev Leo (Posted 5/2016)

k. Infrastructural Settings in the Dimensional Scale Revealed in the Creation(10/2017, New)

本網頁的內容包含如下:
a. 科學與宗教
b. 科學家與科學的模型

c. 神的主權和個人選擇的自由

d. 物理定律和造物主(3/2/2015)

e. 科學研究和基督教信仰(3/9/2015)

f.  徒勞和啟示(3/2015)

g. 回顧默頓的英國科學和技術發展論文  羅伯特·威爾遜(Posted 5/2015)

h. 科學與神學 讚美詩  樓鎧牧師 (12/2015)

i.  熱力學第二定律(1/2016)

j.  創造或進化---樓鎧 2010 春(posted 5/2016)

k. 創造中所揭示出、空間尺度上的基礎結構(10/2017)

     In 2014, we added this section to remind those of us, who put too much values in human achievements and rationalism, that we should place much more honor to God by placing the centrality of the Jesus Christ crucified as the center of our faith.  It is our conviction that true religion and true scientific perspectives are beneficial to each other and not against each other. Why, you may ask? We believe that God created the universe and everything in it as well as all the infrastructures necessary to maintain His creation.  True religion is to understand the truth revealed by this Creator through the Bible to know Him, to thank Him, and to worship Him in our lives.True science is to study His creation so that we can, through scientific findings, realize how great our God is and hence truly adore His attributes, His immense power, and His glory.

在2014年，我們增加了這網頁，來提醒我們中間有人高估了人類成就和理性的價值觀。我們應該、把替我們被釘在十字架上的耶穌，作為我們信仰的中心；才能將更多的榮耀，歸給我們的上帝。我們的信念是，真正的宗教和真正的科學觀點是，彼此互相支持的，而非互相抵觸的。你可能會問為什麼呢？因我們相信，上帝創造宇宙和其一切，以及所有必要的基礎架構，是要來維持祂的創造物。真正的宗教是要了解這造物主透過聖經所揭示的真理，讓我們在日常生活中來認識祂、感謝祂和崇拜祂。真正的科學是來研究祂的創造；讓我們可以通過科學的發現，來讚嘆感受我們的神是多麼偉大而崇拜祂的屬性，祂的巨大的力量和祂的榮耀。

     In the Bible, it revealed that Adam and Eve,due to their innocence, fell into the deceptive scheme of the old cunning serpent devil and hence desperately lost due to their disobedience to their Creator God. God, in His infinite compassion and love towards His children, sent His only begotten Son Jesus Christ, born of a virgin by the Holy Spirit, to the world to demonstrate how to live with a self-denial love toward God and His neighbors. Because of the inability of the Adam's descendants to fulfill the Law, Jesus Christ was sent by His Father as a propitiation by His blood, through faith, to demonstrate His righteousness. This righteousness is freely given through Jesus Christ to all and on all who believe.  For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.(John 3:16-17). This indeed is the Good News.

在聖經中，揭示了亞當和夏娃，因為他們的天真無知，而掉進了老奸巨猾魔鬼的欺騙陷阱，因此違背了他們的造物主上帝，而愚蠢的迷失了。上帝因對祂的孩子們無限的同情和愛，將祂的獨生子耶穌基督，藉著聖靈由童貞女所生，道成肉身來到這世界；來顯示給我們如何用捨己來愛神和愛祂鄰居的生活榜樣。因為亞當的子孫無法遵循律法；天父派來了耶穌基督，靠著祂的血，因著人的信，顯示祂的公義，來替我們贖罪。這義是通過耶穌基督、白白地傳給所有和加給所有相信祂的人。因 ”神愛世人，甚至將祂的獨生子賜給他們，叫一切信祂的不致滅亡，反得永生。因為神差他的兒子降世，不是要定世人的罪，乃是要叫世人因祂得救。”（約翰福音3:16-17）。這的確是大好無比的信息。

     In Science, it revealed  the intricacies of God's creation and all the infrastructures  to provide necessary and sufficient conditions to support the beautiful and awesome creation, especially life. Just holding a new born baby, or looking at the immensity of the sky and shining stars, or the beauty of a small flower, will reveal the greatness of our God for what may be known of God is manifest in them, for God has shown it to us. "For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened" (Romans 1:20-21).  Science will help all of us to appreciate the wisdom of the design of the infrastructures of the creation and hence like psalmists, we adore and worship our great God for "The heavens are telling of the glory of God; and their expanse is declaring the work of His hands."(Ps 19:1). Furthermore, Psalm 95:1-7 encourages us to hear His voice today and come to Him through faith in Jesus Christ to freely receive eternal life as a free gift through His grace to us.    
    

在科學的發現中，透露了創造物和各种架構的奇妙和複雜性；使人了解經由所有的架構,神提供了必要和充分條件，來支持美麗且威嚴可嘆的各種創造物，尤其是生命。單就抱著剛出生不久的嬰兒，或仰望浩瀚的天空和閃閃發光的星星，或美麗的小花朵；藉著這些，神將所能知的有關上帝的，在所造之物中顯示給我們，就可以發現我們神的偉大。 “自從造天地以來，神的永能和神性是明明可知的，雖是眼不能見，但藉著所造之物就可以曉得，叫人無可推諉因為他們雖然知道神，卻不當做神榮耀他，也不感謝他，他們的思念變為虛妄，無知的心就昏暗了。“（羅馬書 1:20-21）。科學可以幫助我們大家體會到設計、創造各個架構的智慧，因此像詩篇作者，我們敬仰和崇拜我們偉大的神 “諸天述說神的榮耀，穹蒼傳揚他的手段。“（詩19:1）。此外，詩95：1-7 鼓勵我們今天要聽到祂的聲音，會感恩地來到祂的面前信耶穌基督，靠祂的恩典給我們這個免費的無比禮物，讓我們靠信耶穌白白地得到永生。

95 O come, let us sing for joy to the Lord,
Let us shout joyfully to the rock of our salvation.
2 Let us come before His presence with thanksgiving,
Let us shout joyfully to Him with psalms.
3 For the Lord is a great God
And a great King above all gods,
4 In whose hand are the depths of the earth,
The peaks of the mountains are His also.
5 The sea is His, for it was He who made it,
And His hands formed the dry land.
6 Come, let us worship and bow down,
Let us kneel before the Lord our Maker.
7 For He is our God,
And we are the people of His pasture and the sheep of His hand.
Today, if you would hear His voice.

詩篇 95:1-7 勸眾歌頌耶和華
1  來啊，我們要向耶和華歌唱，向拯救我們的磐石歡呼！
2 我們要來感謝他，用詩歌向他歡呼！
3 因耶和華為大神，為大王，超乎萬神之上。
4 地的深處在他手中，山的高峰也屬他。
5 海洋屬他，是他造的，旱地也是他手造成的。
6 來啊，我們要屈身敬拜，在造我們的耶和華面前跪下！
7 因為他是我們的神，我們是他草場的羊，是他手下的民。唯願你們今天聽他的話：

Advancement of science is a great accomplishment of  the human race. In the present age, the pace of accumulation of scientific knowledge is indeed astonishing. As noted before, main purposes of science include finding the infrastructures of the physical world and satisfying a basic human need of the joy of discovery. Our conviction is that true religion and  true scientific perspectives are complimentary. True religion is to know the Creator and His attributes such as love,  mercy,  righteousness,  beauty, wisdom,  faithfulness,  and holiness and hence to admire, praise, and worship our great and awesome God. True science is to investigate, verify, and understand the intricacies, infrastructural aspects, and underlying principles of the physical world and hence scientists enjoy the joy of discovery, and apply findings to improve quality of life. Thus, one of the purposes of science is to study all aspects of the creation and from the scientific findings to appreciate the beauty, wisdom and immense power of our infinite Creator.

科學的進步是人類一個偉大的成就。在當今時代，科學知識積累的速度，確實是驚人的。正如前面所指出的，科學的主要目的包括尋找物質世界的架構和滿足人類、發現的喜悅之基本需求。我們堅信，真正的宗教和真正的科學觀點是相輔相成的，因為真正的宗教是知道造物主和祂的屬性，如愛，憐憫，公義，美麗，智慧，信實和聖潔；因而敬畏，讚美和崇拜我們偉大和可畏的神。真正的科學是調查，核實，並了解複雜、基礎結構，以及物理世界的基本原則；因此科學家們享受發現的快樂，並運用研究結果，以提高人類生活品質。科學的目的之一，是研究創造物的各個層面，和從科學研究的成果，去欣賞我們的無限的創造者的美、智慧和浩瀚的能力。

Scientists

科學家

A scientist is a human being whose main interest and job are in the advancement of science. All scientists have their limitations in their life span, in their investigation tools, and in the collective knowledge data base. Contributions of scientists continuously bring us   great benefits including new medicine, new transportation, new farming technology, etc. 

科學家的主要興趣和工作是科學的進步。所有的科學家，有其有限的生命、有限的調查工具，和有限的知識和數據庫。科學家的貢獻不斷給我們帶來很大的好處，包括新醫藥，新交通工具，新的養殖技術等等。

Scientists have different beliefs which may be broadly categorized as those do not believe in  a religion and those believing in God. Majority of the present scientific community is of evolutionism orientation and hence belong to the first category.

科學家們有不同的信仰，大致劃分為那些沒有宗教信仰的科學家、以及信仰上帝的科學家兩類。目前大多數的科學家，是認同進化論取向，因此屬於第一類。

One of the reason that we point this out is that various theories or   models proposed by scientists may sometimes be influenced  by their believing systems in their interpretation of  the data and   in reaching their conclusions.

我們指出這一點的原因是，科學家的各種理論或模型，在解釋其數據、並在得出結論的過程中，有時、可能會被他們的信仰體系所影響。

All scientists do acknowledge that all proposed theories and models are subject to experimental verifications and their validations are limited to the scope supported by available data.

所有的科學家都承認，任何人提出的理論和模型、都要受到實驗驗證；而所能驗證的有效性是受限於能用數據的範圍。

True religion should respect scientific findings and should respect scientists for their collective contributions of our understanding of the universe and things in it and for their dedication in bringing us benefits and new knowledge frontiers.

真正的宗教應該尊重，科學的發現，也要尊重科學家的貢献。科學家的研究、讓我們了解宇宙和其中萬物。我們應敬仰他們帶給我們的好處，和開展新知識領域的貢献。

Scientific Models

科學的模型

We should recognize a few attributes of scientific models just like that we should understand the context of the Scripture passages to avoid misunderstanding. 

我們應該認識到一些科學模型的屬性，就像我們應該明白經文的背景，以避免誤解。

A. Scope of Scientific Investigation-

 Science  is in the investigation of  the physical world. The physical world includes the things visible and invisible to our sensors, yet still in the physical domain. In other words, science does not deal with  the spiritual world. Why? because the spiritual things such as faith, love, and holiness are  beyond the purposes and measuring capabilities of instruments and hence are generally not interesting to scientists. Hence, all the scientific models are limited to interpretation of the physical world and not spiritual wortld.

A. 科學研究的範圍 

科學是研究物質世界的。物質世界包括我們的感官，能見的、和不可見的東西；卽使超越我們感官功能、但仍處於物質範圍。換句話說，科學不涉及靈的世界。為什麼呢？因為靈界的東西，如信仰，愛心，及聖潔等等是超出儀器所能測量物質界的功能，所以一般科學家是不感興趣的。因此，所有的科學模型、只限於解釋物質世界，而不是靈界。

B. Validity of scientific theories and models-

1.  All scientific theories are subject to experimental verification and hence are continuously subject to available observable data. For example, Newtonic mechanics was universally accepted for  several hundred years until the discovery of the relativity theory. Now, we know that the Newtonic mechanics is valid for all the practical speeds which are much less than the speed of light. Thus, all the scientific models have its validation range and are subject to changes if new data prove it otherwise.

2.  Thus, all scientific models are transitory in nature. It is subject to changes. For example, there was a great debate in  early part of the 20th century concerning the size of the universe. It turned out majority of astronomers at that time voted for the affirmation of the  Milky Way as the entirety of the universe.  We know now that the universe consists of millions of galaxies.

3.  Most of the scientific theories and models applying to the current world are valid because they are verified by many observed data. However, the theories and models to explain the remote past are the weakest because few remote past data are experimentally available and these theories need to be supplemented by various postulations. For example, the big bang theory has its severe limitations. Some scientists asserted that within a very short time interval, say within a second,  the universe was formed in its expansion. Since the speed of expansion will likely exceed the speed of light and hence a violation of the relativity principle, so the assertion is that all physical laws are not valid within that time period.

4.  Thus , it is prudent to take all the proposals of scientific models with an open mind and with a clear understanding of its transitory nature.  Ancient Greek philosophers  regarded the world as consisted of five elements. An earlier scientific model of atom looks like a pudding with resins representing atoms. We also have the controversy of ether for awhile. As science advances, we get better and better representation to the reality. Today, we know that an atom consists of a nucleus and various elections orbiting the nucleus. Suffice to say, scientific models for the remote past are subject to more speculations. Similarly, scientific models for predicting remote future need to be subject to many revisions as more future data become available when the time comes.

B. 科學理論和模型的有效性-

1. 所有科學理論都要接受實驗的驗證，因此不斷地、面對所有觀測到數據的驗證。例如，牛頓力學被普遍接受了數百年，直到相對論的發現。現在，我們知道，在牛頓力學是、適用於所有的實際速度、比光的速度低的範圍。因此，所有的科學模型有其有效性的驗證範圍，除非新的數據、仍然證明其有效性，否則就會改變。

2. 因此，所有的科學模型是具有暫時性的本質，可能會有所變動的。例如，在20世紀初有關於宇宙大小的大辯論。那時候，大多數、天文學家投票肯定、認為星雲銀河系就是整個宇宙的理論。當然，現在知道的是、宇宙是由數以百萬計的星雲組成。

3.  大多數的科學理論和模型，應用到當今的世界上是有效的，因為它們是由觀察到​​的許多數據進行驗證。然而，理論與模型有關遙遠過去的是最弱的，因為很少有、很久以前的實驗數據；這些理論是需要有各種的假設來補強。例如，大爆炸理論有其嚴重的局限性。一些科學家斷言，在很短的時間內，如在一秒鐘內、就形成了宇宙的說法。然而，爆炸速度可能超過光速，從而違反了相對論的原理，因此，有科學家随意假設，所有的物理定律在該期間內是無效的。

4.  因此，面對所有提出的科學模型，謹慎的做法是採取開放的心態，和知道其具有暫時性的本質。古希臘哲學家認為世界，是由五個元素組成。早期原子的科學模型，看起來像一個布丁、內含有代表原子的葡萄乾。有一段時間、我們也對以太(ether)充滿宇宙作爭論。隨著科學的進步，我們得到越來越好的模型來代表真象。今天，我們知道，原子是由原子核和各種電子軌道、環繞著原子核。總而言之，解釋遙遠過去的科學模型是受到更多的質疑。同樣的，預測遙遠將來的科學模型，也會受到諸多修改，因為時機成熟時、將來有更多可用的數據來修改的。

C.   There are two world views. One is that all things, life or non-life, came from evolution including physical laws. It is indeed a great question how the physical laws came from? This view rejects the existence of God or gods. The driving force of evolution is survival of the fittest. And mutations are generally subject to probability and without purposes. The second view is that there is a Creator God who is infinite and  the mankind was created with His image and hence is so precious that we should love each other and not killing each other for the survival of the fittest.

C.  有兩種世界觀：其一是，所有的事情，生命或無生命，均來自進化，包括物理定律。(這的確是一個很大的問題，物理規律是怎麼進化來的呢？) 進化的觀點是反對上帝的存在。進化的驅動力是優勝劣敗、適者生存，以及突變的發生是，由或然率決定，沒有蓄意的目的。第二種世界觀是，有一位造物主、無限的上帝、祂用自己的形象創造了人類，因而人類是無比珍貴的，我們應該彼此相愛，而不是為了優勝劣敗、適者生存而互相殘殺的。

 Here are a few reminders from the Holy Scripture:

下面是來自聖經的幾個提醒：

A. John 1: 9-13 Concerning the Birth of Jesus Christ
9 There was the true Light which, coming into the world, enlightens every man. 10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own, and those who were His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. 

A. 約翰福音 1:9-13
9 那光是真光，照亮一切生在世上的人。 10 他在世界，世界也是藉著他造的，世界卻不認識他。 11 他到自己的地方來，自己的人倒不接待他。 12 凡接待他的，就是信他名的人，他就賜他們權柄做神的兒女。 13 這等人不是從血氣生的，不是從情慾生的，也不是從人意生的，乃是從神生的。

B. Deuteronomy 6:5 
You shall love the Lord your God with all your heart and with all your soul and with all your might.

B. 申命記 6:5
5 你要盡心、盡性、盡力愛耶和華你的神。

C. Deuteronomy 7:9 
Know therefore that the Lord your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments.

C. 申命記 7:9
9 所以，你要知道耶和華你的神，他是神，是信實的神：向愛他守他誡命的人守約施慈愛，直到千代；

D. On limitation of Human Wisdom and Life Span
1 Corinthians 1:20-21
20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe.

D. 哥林多前書 1:20-21
20 智慧人在哪裡？文士在哪裡？這世上的辯士在哪裡？神豈不是叫這世上的智慧變成愚拙嗎？ 21 世人憑自己的智慧既不認識神，神就樂意用人所當做愚拙的道理，拯救那些信的人，這就是神的智慧了。

E. Romans 11:33-36 On our Great God

33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! 34 For who has known the mind of the Lord, or who became His counselor? 35 Or who has first given to Him that it might be paid back to him again? 36 For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.

E. 羅馬書 11:33-36
主智無窮主道難尋
33 深哉，神豐富的智慧和知識！他的判斷何其難測，他的蹤跡何其難尋！ 34 「誰知道主的心，誰做過他的謀士呢？ 35 誰是先給了他，使他後來償還呢？」 36 因為萬有都是本於他，倚靠他，歸於他。願榮耀歸給他，直到永遠！阿們。

One of the classical questions of religion is "How can God's sovereignty and  individual freedom of choice coexist?". In other words, if everything is according to God's will, how can you place the blame on any individual on his/her deeds. Or put in another way, it seems that God's sovereignty and personal freedom are mutually exclusive. This question may have puzzled many people in the human history.

一個宗教的經典問題是“神的主權和個人選擇的自由、如何能共存？”。換句話說，如果一切是遵照上帝的旨意，你怎麼能把責任推給任何、他/她個人的行為呢。或者換言之，上帝的主權和個人選擇自由，似乎是相互排斥的。這個問題可能在人類歷史上，已經困惑了很多人。

As the science advances, the perceptions of the reality become  better developed because of the advancement of mathematics. It turns out our understanding of the physical reality becomes more maturing when better scientific methods/tools help us. For example, the world was thought to be comprised of five basic elements in ancient Greek civilization without the clear understanding of atomic structures. In modern physics, better perception of the world came from the advance of quantum mechanics and the atomic infrastructures.

隨著科學的進步，因為數學的進步、現實的認知發展得更好的。事實證明，我們對物理真實的瞭解，在好的科學方法/工具的幫助下，變得更加成熟。例如，在古希臘文明、對原子結構沒有清晰的認識時，認為世界是五個基本要素組成。在現代物理學裡，對世界有更好地的認知、是來自量子力學和原子基本結構的進步。

So the development of the probability theory helps us understand how God's sovereignty may encompass the infrastructure of personal freedom of choice. When dealing with Science and Religion, we would like to remind our readers that science is to investigate the truth revealed in the creations and the religion is dealing with the truth revealed in the Holy Scripture concerning our Creator. True scientific findings and true religion revelations should be supportive and complimentary to each other. So there is no such thing as  true science trumps true religion.

因此，概率論的發展，幫助我們理解神的主權、可能包括個人選擇自由的基本結構。當面對科學與宗教時，我們想提醒我們的讀者，科學是研究在創造物中、所揭示的真理；而宗教是面對聖經所揭示、有關我們造物主的真理。真正的科學發現和真正的宗教啟示，應該是相互支持和有互補性。因此，沒有真正的科學勝過真正的宗教，這樣的事。

With this premise, we would like to see how the probability theory help us understand the complexities of the issues dealing with seemingly conflicting nature of God's sovereignty and individual freedom of choice.

在這個前提下，我們希望看到概率論、如何來幫助我們了解這一個看似有相互矛盾複雜有關神的主權和個人選擇自由的問題。
 

It is clear that an individual will make thousands of thousands of choices in his/her lifetime. Yet, we also hear that God is in control of the history. That is, God is in control of our destiny of human societies.  To understand this classical problem, we need to understand that when an individual makes a decision, he/she is making a choice among many possible choices. And the likelihood of each choice may be different. This likelihood is expressed as a frequency distribution of various choices. For example, you can chose to be in various professions but the likelihood of each choice may be different based upon many factors considered in your mind as part of your decision.

很顯然，每個人將在他/她的一生中，會要作成千上萬次的選擇。然而，我們也聽說了，神在歷史上的控制權。也就是說，上帝掌握了、我們人類社會的命運。要理解這個經典問題，我們要明白，當一個人做一個​​決定時，他/她是在許多可能的選擇中、作出一個選擇。而每一個選擇的可能性、可以是不同的。這種可能性，顯示在各種選擇的頻率分佈。例如，您可以選擇不同的行業，但每個選擇的可能性是不同，受你在作決定時、在你的心中考慮的多種因素而不同。

Individual can make his/her own free choice for each event in his/her own life. Since each event's probability distribution is based on the physical/social/statistical laws according to creation, the ultimate outcomes of various events individually and collectively can be measured and controlled as well. That is, God's will will prevail on the outcomes of many events or the results of many choices by individual or individuals. This is the basis of many random walks simulations done by modern scientists in solving various physical/social behavior problems.

每個人可以在他/她自己的生活的每個事件，作他/她自己的自由選擇。因為每一個事件的概率分佈是根據神在創造物理/社會/統計的規律，因此,各種事件的單一和集體的最終結果可以被決定和測量的。也就是說，上帝的旨意、將控制個人或許多個人所作多種自由選擇的許多事之結果。這是現代科學家，在解決各種物理/社會行為問題時，所進行的很多隨機行為模擬的基礎。

Let us see a few reminders of the Holy Scripture:

讓我們看到了聖經的一些提示：

1. God controls the outcomes of many intriguing events

Romans 8:26-28
26 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27 and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God. 28 And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.

1.上帝控制許多複雜的事件的結果

羅馬書 8:26-28 
26 況且，我們的軟弱有聖靈幫助。我們本不曉得當怎樣禱告，只是聖靈親自用說不出來的嘆息替我們禱告。 27 鑒察人心的，曉得聖靈的意思，因為聖靈照著神的旨意替聖徒祈求。28 我們曉得萬事都互相效力，叫愛神的人得益處，就是按他旨意被召的人。
 

2. God is in protection of our lives

Luke 12:4-7
4 “I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do. 5 But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him! 6 Are not five sparrows sold for two cents? Yet not one of them is forgotten before God. 7 Indeed, the very hairs of your head are all numbered. Do not fear; you are more valuable than many sparrows.

2. 上帝是保護我們的生命

路加福音 12:4-7
4 我的朋友，我對你們說，那殺身體以後不能再做什麼的，不要怕他們。 5 我要指示你們當怕的是誰，當怕那殺了以後又有權柄丟在地獄裡的。我實在告訴你們：正要怕他！ 6 五個麻雀不是賣二分銀子嗎？但在神面前，一個也不忘記。 7 就是你們的頭髮，也都被數過了。不要懼怕，你們比許多麻雀還貴重。

3. God is in control of the Future

Isaiah 46:9-11
9 “Remember the former things long past,
For I am God, and there is no other;
I am God, and there is no one like Me,
10 Declaring the end from the beginning,
And from ancient times things which have not been done,
Saying, ‘My purpose will be established,
And I will accomplish all My good pleasure’;
11 Calling a bird of prey from the east,
The man of My purpose from a far country.
Truly I have spoken; truly I will bring it to pass.
I have planned it, surely I will do it.

3. 上帝控制未來

以賽亞書 46:9-11
9 你們要追念上古的事，因為我是神，並無別神。我是神，再沒有能比我的。 10 我從起初指明末後的事，從古時言明未成的事，說：『我的籌算必立定，凡我所喜悅的，我必成就。』11 我召鷙鳥從東方來，召那成就我籌算的人從遠方來。我已說出，也必成就；我已謀定，也必做成。

Physics laws and the Creator
物理定律和造物主

When the Creator created the universe, His creation included the laws which govern operations of the universe. Similarly, when God created Adam and Eve, He also created a set of biological and chemical laws which govern the functions of the physical body.
當造物主創造了宇宙，祂的創作包括主管、支配宇宙的運作的法規定律。同樣地，當上帝創造了亞當和夏娃，祂也創立了一套生物和化學的定律，來掌管身體各功能的運作。

There are basically two world views. One is based upon the existence of almighty God and the other is based on man-center concepts without God. The first world view is built upon the creator God and that He created the universe and everything in it including all the laws governing the operations of all creations. 
基本上有兩種世界觀。一個是基於全能的上帝的存在，另一種是以人為中心、沒有上帝的概念。第一個世界觀是建立在造物主的上帝，由祂創造了宇宙及宇宙內的萬物，包括所有規則定律、掌管所有創作的運作。

The second world view excludes God and attributed the origin of the universe to some sort of processes. For example, the human beings are the results of billion years of evolution from  a simple system to a more complex system. The beginning of the universe to a process called big bang. These two world views clash with each other in every fabric of the world.
第二種世界觀，排除了上帝，將宇宙的起源歸因於到某些過程。例如，人類是經過數十億年、從一個簡單的系統進化到更複雜的系統的結果。宇宙的開始是一個稱為大爆炸的過程。這兩種世界觀，對世界的每一個結構的觀點，均是互相衝突。

Both of these world views are ultimately based upon beliefs. Some may argue that the atheist world view is based upon sciences. This is categorically not supportable by the scientific investigation. 
這兩種世界觀的最終依據都是信念。有些人可能會爭辯說，無神論者的世界觀是基於科學。這辯說是斷然不會被科學的研究、所支持贊同。

For example, there is no proof that the laws governing the universe come from the evolution process. "Where the laws come from?" is indeed a great question for the atheist's worldview holders to ponder about.
例如，沒有證據證明、掌管宇宙的定律是來自演化的過程。 “定律從何而來？” 確實是持有無神論世界觀的人，要好好想一想的一個很大的問題。

As mentioned in earlier articles in this webpage, scientific theories rely upon experimental verification.

正如本網頁以前文章所提，科學理論是依賴、即必須有實驗驗證。

There is no experiment which shows that physics laws evolve with time. So physics laws must be there all the time but then who creates the laws.
沒有實驗證明，物理定律隨著時間進化而來。所以，物理定律早就存在，那麼誰創造這些定律？

Scientists are those who study science as a profession and hence scientists are free to take either of the two world views or other world views as they see fit to their view of the world. Thus in the worldview war, science is neutral but scientists are not neutral because they can be in either side of the war.
科學家是以研究科學為業者，因此科學家們可以自由採信認同、任何兩個世界的看法和他們認為合適的、其他世界的看法。因此，在世界觀的戰爭中，科學是中性的，但科學家不是中立的，因為他們可以選擇在戰爭中的任何一方。

The Christian world view is based upon the Creator God who reveals His attributes and power through His creations and more importantly who revealed Himself  through the Holy Scripture. 

基督教世界觀是基於造物主上帝，透過祂的創作、揭示了祂的屬性和力量；更重要的是經由聖經、祂啟示了自己。

The following are a few reminders from the Scripture.
以下是一些聖經的提示.

A. Non-verbal revelation: The Creator has revealed Himself through His creations: 

Psalm 19:1-6
The Works and the Word of God.
19 The heavens are telling of the glory of God; And their expanse is declaring the work of His hands. 2 Day to day pours forth speech, And night to night reveals knowledge. 3 There is no speech, nor are there words; Their voice is not heard. 4 Their [a]line has gone out through all the earth, And their utterances to the end of the world. In them He has placed a tent for the sun, 5 Which is as a bridegroom coming out of his chamber; It rejoices as a strong man to run his course. 6 Its rising is from [b]one end of the heavens, And its circuit to the [c]other end of them; And there is nothing hidden from its heat.

甲. ‧非口頭言語上的啟示: 上帝從祂所創造宇宙萬物中啟示祂自己

詩篇19:1-6
1 諸 天 述 說 神 的 榮 耀 ； 穹 蒼 傳 揚 他 的 手 段 。
2 這 日 到 那 日 發 出 言 語 ； 這 夜 到 那 夜 傳 出 知 識 。
3 無 言 無 語 ， 也 無 聲 音 可 聽 。
4 他 的 量 帶 通 遍 天 下 ， 他 的 言 語 傳 到 地 極 。 神 在 其 間 為 太 陽 安 設 帳 幕 ；
5 太 陽 如 同 新 郎 出 洞 房 ， 又 如 勇 士 歡 然 奔 路 。
6 他 從 天 這 邊 出 來 ， 繞 到 天 那 邊 ， 沒 有 一 物 被 隱 藏 不 得 他 的 熱 氣 。

B. Verbal Revelation through the Scripture- God revealed Himself in Old Testament through the prophets and in the last days, through His Son Jesus Christ in New Testament. A few sample follows.

Ps 19:7-9 
The law of the Lord is [d]perfect, restoring the soul; The testimony of the Lord is sure, making wise the simple. 8 The precepts of the Lord are right, rejoicing the heart; The commandment of the Lord is pure, enlightening the eyes. 9 The fear of the Lord is clean, enduring forever; The judgments of the Lord are true; they are righteous altogether.

乙. 上帝旣在古時藉着眾先知多方多次的曉諭列祖(記錄在舊約),就在這末世,藉着祂兒子嘵諭我們(記錄在新約). 聖經是上帝用祂的言語來啟示祂自己. 下例是聖經的一些提示:

詩篇 19:7-9
耶和華的律法全備  能甦醒人心； 耶和華的法度確定 ， 能使愚人有智慧。
8 耶和華的訓詞正直，能快活人的心；耶和華的命令清潔，能明亮人的眼目。
9 耶和華的道理 潔淨，存到永遠；耶和華的典章真實，全然公義.

C. The fools and unbelief

Psalm 14:1
Folly and Wickedness of Men.

14 The fool has said in his heart, “There is no God.” They are corrupt, they have committed abominable deeds; There is no one who does good.

Psalm 10:4
4 The wicked, in the haughtiness of his countenance, does not seek Him. All his thoughts are, “There is no God.”

丙. 愚拙人與不相信上帝

愚頑人的邪惡

詩篇 14:1
14  愚 頑 人 心 裡 說 ： 沒 有 神 。 他 們 都 是 邪 惡 ， 行 了 可 憎 惡 的 事 ； 沒 有 一 個 人 行 善 。
詩 篇 10:4
4 惡 人 面 帶 驕 傲 ， 說 ： 耶 和 華 必 不 追 究 ； 他 一 切 所 想 的 都 以 為 沒 有 神 

D. Unbelief and Its Consequences  

Romans 1:18-21

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth [l]in unrighteousness, 19 because that which is known about God is evident [m]within them; for God made it evident to them. 20 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. 21 For even though they knew God, they did not [n]honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened.

丁. 不信與後果 

羅馬書 1:18-21
原 來 ， 神 的 忿 怒 從 天 上 顯 明 在 一 切 不 虔 不 義 的 人 身 上 ， 就 是 那 些 行 不 義 阻 擋 真 理 的 人 。
19 神 的 事 情 ， 人 所 能 知 道 的 ， 原 顯 明 在 人 心 裡 ， 因 為 神 已 經 給 他 們 顯 明 。
20 自 從 造 天 地 以 來 ， 神 的 永 能 和 神 性 是 明 明 可 知 的 ， 雖 是 眼 不 能 見 ， 但 藉 著 所 造 之 物 就 可 以 曉 得 ， 叫 人 無 可 推 諉 。
21 因 為 ， 他 們 雖 然 知 道 神 ， 卻 不 當 作 神 榮 耀 他 ， 也 不 感 謝 他 。 他 們 的 思 念 變 為 虛 妄 ， 無 知 的 心 就 昏 暗 了 。

Science is to study the physical world particularly to find out the infrastructures underneath various processes. For example, in atomic physics, scientists investigate various components of an atom and how they work. Modern atomic model includes an nucleus surrounded by various  electrons  orbiting around it. In medicine, medical doctors study the anatomy of the human body and the marvelous biology which describes how each organ functions and how the organs work together to give us life.

科學是研究物質世界，尤其要找出各種過程中的基礎結構。例如，在原子物理學，科學家研究原子的各種組成元件，以及它們如何的運作。現代的原子模型，包括許多電子在不同軌道上、圍繞著一個核子。在醫學上，醫生研究人體解剖學和奇妙的生物學，描述各器官的功能和各器官如何協同工作、讓我們活著。

According to the Holy Scripture, the Creator revealed Himself through two main venues; an non-verbal means and a verbal means. First, God revealed His eternal power and nature through His creations. This means that everybody through the created world such as the universe, human bodies, flowers, and physical laws, etc should know this Creator. For example, looking at the vastness of the universe, or looking at the complexity of human body, and/or the beauty and variety of flowers, should lead to appreciation of the power and wisdom of this Creator. The second main way that God revealed Himself was through His Words as recorded in the Holy Scriptures. For example, Ps 19:1-2 tell us the following:

根據聖經，造物主通過兩個主要管道、啟示顯露自己；非語言方式和口頭方式。首先，上帝通過、祂的創造物，揭示了祂永能和神性。這意味著，任何人、經由創造的萬物，如宇宙，人類的身體，花草，和物理規律等等，都應該知道這個創造者。例如，望著浩瀚的宇宙，彧是看人體的複雜性，以及花的美麗或其各式品種，都會讓我們感受到、這一造物主的能力和智慧。第二個啟示的管道，上帝通過聖經所記錄祂的話、透露自己。例如，詩篇19：1-2告訴我們以下幾點：

1 The heavens are telling of the glory of God; And their expanse is declaring the work of His hands.

2 Day to day pours forth speech, And night to night reveals knowledge.

1 諸天述說神的榮耀，穹蒼傳揚他的手段。

2 這日到那日發出言語，這夜到那夜傳出知識。

Actually regarding the revelation from the Scripture, the Bible tells us that God is indeed very angry at people who deliberately try to suppress the truth revealed in His Creation and in our hearts.

其實就從聖經的啟示，聖經告訴我們；上帝對有人刻意壓制了、祂在祂的創造物以及在我們的心中所顯明的真理，確實很生氣。

Romans 1:18-19

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19 because that which is known about God is evident within them; for God made it evident to them.

羅馬書1：18-19

18 原來，神的憤怒從天上顯明在一切不虔不義的人身上，就是那些行不義阻擋真理的人。 19 神的事情人所能知道的，原顯明在人心裡，因為神已經給他們顯明。

We all know that modern science advances greatly in both scope and depth of knowledge for the last few hundred years. Science has found out many infrastructural details of His creations that enhance our understanding of the greatness and immense power of this God. Thanks to scientific findings, we have a better and deeper understanding of our finiteness and a heartfelt gratitude of this almighty Creator for the extent of love He showed us;

我們都知道，過去數百年來，現代科學在知識的範圍和深度、這兩方面，均有極大的進步。科學已經發現了、祂創造物中許多基礎架構的細節，都能夠增強我們對神的偉大和浩翰能力的認識。由於科學的研究，使我們有一個更好，更深入地了解我們的有限性、和衷心的感謝、這全能造物主向我們展示愛的程度；

            - create such a complex biological system in our body.

            - vastness of infrastructures He created from our immune systems to the solar system to support our physical  lives in this earth.

- 創建在我們的身體中、這一如此複雜的生物系統，

 -從我們的免疫系統到太陽系統，祂所創作浩瀚的基礎架構，支持我們、讓我們能生活在這個地球上。

We would like to reminder ourselves that science investigation is limited to the physical world. Science may tell us how the world functions through its various infrastructures but science is not involved with why the world exists in the first place. Science may show us how a person dies but science can not tell the origin of death. However, revelations in the Scripture includes both physical and spiritual things, although  it focuses on the history with the human race and provisions of this Creator.

我們要提醒自己，科學的研究調查、僅限於物質世界。科學可以告訴我們，世界如何通過各種基礎架構運作，但科學不告訴我們、為何世界開始存在。科學可以告訴我們一個​​人如何去世，但科學不能告訴死亡的起源。然而，在聖經的啟示、包括了物質和精神兩個層面的東西，雖然聖經著重於祂與人類的歷史，以及造物主的為人類的許多儲備。

According to the Scripture, in the past God revealed Himself through various prophets as recorded in the Old Testament, but in the last days that we live in He revealed Himself through His only begotten Son Jesus Christ as recorded in the New Testament. It is through the revelations in the Bible that we know;

根據聖經；在過去、神通過不同先知、來顯明自己(記錄在舊約裡)；但在我們生活的末世，祂是通過祂的獨生子耶穌基督、來顯明自己(記錄在新約裡)。通過聖經的啟示，我們知道：

            - Why He created the world

            - Why all the living systems are decaying and subject to death eventually

            - How He sent His Son to provide the way out of this death grip.

            - Through our belief in His Son Jesus Christ, this Creator offers us eternal life in enjoying Him.

- 為什麼祂創造了​​世界

 - 為什麼所有的生命系統正在衰退，至終死亡

 - 祂怎麼送祂的兒子，來指引世人走出這個死亡之掌握控制。

 - 通過我們信仰祂的兒子耶穌基督，造物主為我們提供了永恆的生命來喜樂祂。

Although the Bible is not a scientific manual, it did reveal a few features of His creations.  We can gain greater appreciation of His wisdom and power through scientific investigations of the infrastructures of His created world.  However, even if we were to know the world in every details, we will still be in a situation beyond sadness to live our inability, either through ourselves individually or through the human race collectively, to free us from the death grip of our world. It is here that the Scripture is so precious beyond description because it tell us Who is God and What His love towards the human race:

雖然聖經不是一個科學的使用手冊；聖經也的確透露出、祂所創造物的一些特質。通過科學對世界的基礎架構的研究，讓我們可以更深地感受祂的智慧和力量。然而，即使我們知道了世界的每一個細節；我們仍然是活在一極度悲傷的情況中，如果我們仍然不能，(不論通過自己單獨或人類集體之力)，從世界的死亡之握、釋放出來。就是因為這個緣故，聖經是如此、無法形容的珍貴，因為它告訴我們上帝是誰，以及祂對人類的愛：

          -God is light and in Him there is no darkness.

          -God is love and He so loved the world that He offered us the way out this death grip.

          -God is so gracious that He offers us eternal life with Him through believing in His only begotten Son Jesus Christ our Lord.

          -God told us how the current wicked world will end and how the blessed future will come for us; a world without tears, pains, evils, and death but a blessed new universe with eternal fellowship with our Lord Jesus Christ who loves us.

- 神是光，在祂那裡、沒有黑暗。

           - 神是愛，祂愛世人，祂為我們提供了，離開這個死亡之握的出路。

           - 神是如此仁慈的，通過相信祂的獨生子我們的主耶穌基督，祂給我們永恆生命。

           - 神告訴我們，目前的邪惡世界將如何結束、和被祝福的未來將如何到來；那是一個沒有眼淚、痛苦、罪惡和死亡的新宇宙，並且有永恆追隨、愛我們的主耶穌基督的喜樂。

The following is a sample of scriptural reminders:

以下是一些聖經的提醒：

John 3:16

16 For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.

約翰福音3:16

16 神愛世人，甚至將他的獨生子賜給他們，叫一切信他的不致滅亡，反得永生。

Revelation 22:13

13 I am the Alpha and the Omega, the first and the last, the beginning and the end.

啟示錄22:13

13 我是阿拉法，我是俄梅戛；我是首先的，我是末後的；我是初，我是終。

Revelation 21:1

21 :1 Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea.

啟示錄21:1

21 我又看見一個新天新地，因為先前的天地已經過去了，海也不再有了。

John 14:6

Jesus said to him, I am the way, and the truth, and the life; no one comes to the Father but through Me.

約翰福音3:16

6 耶穌說：「我就是道路、真理、生命。若不藉著我，沒有人能到父那裡去。

Romans 1:16-17

16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, But the righteous man shall live by faith.

羅馬書1：16-17

16 我不以福音為恥，這福音本是神的大能，要救一切相信的，先是猶太人，後是希臘人。 17 因為神的義正在這福音上顯明出來，這義是本於信以至於信，如經上所記：「義人必因信得生。」

Futility means that a process does not reach its goal. In other words, people were frustrated because the outcomes of many events in their lives were out of controls and were not as they planed. Actually, frustration or futility is a major issue in life, not only for individuals, but also for a society or a nation, or the whole world as well.

徒勞意味著、一個過程沒有達到其目標。換句話說，人們感到沮喪，因為在他們的生活中、許多事件的結果是超出控制，並不是他們原來所計劃的。其實，挫折或徒勞，是人生的一個重大問題，不僅對個人，而且對一個社會或一個民族而言，對整個世界也是如此。

Scientific investigations have shown that this is indeed the case in the physical world. Actually, it is so prevalent that the phenomena have been codified as the second law of thermodynamics. There are many ways of expressing the second law of thermodynamics. The following are a few examples.

科學研究顯示，這確實是物理世界中的情況。事實上，它是如此普遍，這種現象已經被編纂為熱力學第二定律。有許多方法可表達熱力學的第二定律。以下是幾個例子。

1. Efficiency of any physical system is always less than one because of waste heat generation. In fact, loss of waste heat is so bad, most mechanical systems such as automobiles have less than 30 percent efficiency. Implication of this truth is so immense that it is the underlined issue impacting the quality of life in any society. Just think about impact of futility on the energy crises we face.

1. 任何物理系統的效率總是小於1，因為會有廢熱產生。事實上，廢熱的損失是如此糟糕，大多數的機械系統，如汽車只有不到30％的效率。言下之意，這個道理的影響是如此巨大，它是影響任何一個社會生活品質的重要架構問題。只要想想，徒勞對我們所面臨的能源危機的影響。

2. Degree of chaos in a system will always increase unless new energy is added. Put it in another way. Unless extra effort is exercised, chaos of your teen-ager's room will certainly increase forever.

2. 一個系統內的混亂的程度，將隨時增加；除非有添加新能源。換另一種方式說，除非額外努力去清理，你的十幾歲孩子房間的混亂，肯定會永遠、持續增加。

3. Productivity of your vegetable garden suffers greatly because of bugs and weeds. This means that you have to share your vegetables with the bugs in your garden and the size of your harvest is greatly affected by the weeds in your vegetable garden.

3. 你的菜園的生產力，因為有菜蟲和雜草的存在、而遭受的極大損失。這意味著，你必須跟在你的花園裡的蟲子、分享你的蔬菜；而且你菜園收穫的大小，更大大地、受你的菜園雜草的影響。

4. Larger the size of a system, the smaller the productivity will be unless extra effort is used to manage the system. Or put in another way, more energy is needed to evolve from a simple system into a more complex system. This will explain why a private company is more efficient than a big government. This may also show that random evolution from a simple system to a higher more complex system is not possible unless more effort/energy is added.

 4. 愈大的系統，生產率將是愈小，除非額外地努力、來管理該系統。換言之，從一個簡單的系統演變成更複雜的系統，需要加添更多的能量。這也解釋為什麼、一家私營公司比大政府更有效率。這也可以表示，除非系統變成更省力或有能量的加入，突變進化從一個簡單的系統，到更高、更複雜的系統，是不可能的。

The preceding observations may help to explain many frustrations we endure in our lives. Good examples are;

          - Devils are in the details

          - The Murphy's law: anything that can go wrong, will go wrong.

          - All good deeds will get punished

上述的觀察，可能有助於解釋在我們的生活中、所忍受的很多挫折。以下是很好的例子：

      - 魔鬼的搗蛋是在細節裹。

      - 墨菲定律：任何可能出錯的事，就會出錯。

      - 所有的善行都會得到懲罰。

Interesting enough, science can explain the detailed mechanism of a process but not the origin of the law governing that process.

有趣的是，科學可以解釋一個過程的詳細機制，但無法解釋、管理這過程法律的起源。

According to the Scripture, the futility comes to us through sin. In other words, futility happens to created world because sin entered into the world. Put in another way, when a society forsakes their authority/elders and becomes lawless, more chaos and more frustration and more futility will be prevalent. When everything goes, so go values or standards of your life. This explains quite accurately the post-modernism society.

根據聖經，徒勞是來自人的罪。換句話說，徒勞之所以存在是因為罪進入了世界。換言之，當一個社會拋棄他們的法治或長老的管理，變得無法無天，更多的混亂、更多的挫折、和更多的徒勞將會普遍流行。如果社會容許任何事都可行，這表示我們也棄絕了生命的價值或標準. 這相當準確的解釋、後現代主義社會的景象。

The following are a few reminders from the Scripture:

以下是來自聖經的幾個提醒：

A. Gen 3:17-19

17 Then to Adam He said, “Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it’; Cursed is the ground because of you;In toil you will eat of it , All the days of your life.

18 “Both thorns and thistles it shall grow for you;And you will eat the plants of the field;

19 By the sweat of your face, You will eat bread,

Till you return to the ground, Because from it you were taken;

For you are dust, And to dust you shall return.”

A. 創3: 7-19¹⁷ 又對亞當說：「你既聽從妻子的話，吃了我所吩咐你不可吃的那樹上的果子，地必為你的緣故受咒詛，你必終身勞苦，才能從地裡得吃的。 ¹⁸ 地必給你長出荊棘和蒺藜來，你也要吃田間的菜蔬。 ¹⁹ 你必汗流滿面才得糊口，直到你歸了土，因為你是從土而出的。你本是塵土，仍要歸於塵土。」

B. Romans 1: 18-32

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19 because that which is known about God is evident within them; for God made it evident to them. 20 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. 21 For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. 22 Professing to be wise, they became fools, 23 and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures.

24 Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them. 25 For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

26 For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, 27 and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.

28 And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, 29 being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, 30 slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, 31 without understanding, untrustworthy, unloving, unmerciful; 32 and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.

B. 羅馬書 1：18-32¹⁸ 原來，神的憤怒從天上顯明在一切不虔不義的人身上，就是那些行不義阻擋真理的人。¹⁹ 神的事情人所能知道的，原顯明在人心裡，因為神已經給他們顯明。 ²⁰ 自從造天地以來，神的永能和神性是明明可知的，雖是眼不能見，但藉著所造之物就可以曉得，叫人無可推諉。 ²¹ 因為他們雖然知道神，卻不當做神榮耀他，也不感謝他，他們的思念變為虛妄，無知的心就昏暗了。 ²² 自稱為聰明，反成了愚拙， ²³ 將不能朽壞之神的榮耀變為偶像，彷彿必朽壞的人和飛禽、走獸、昆蟲的樣式。

²⁴ 所以，神任憑他們逞著心裡的情慾行汙穢的事，以致彼此玷辱自己的身體。 ²⁵ 他們將神的真實變為虛謊，去敬拜侍奉受造之物，不敬奉那造物的主——主乃是可稱頌的，直到永遠！阿們。

²⁶ 因此，神任憑他們放縱可羞恥的情慾。他們的女人把順性的用處變為逆性的用處。 ²⁷ 男人也是如此，棄了女人順性的用處，慾火攻心，彼此貪戀，男和男行可羞恥的事，就在自己身上受這妄為當得的報應。

²⁸  他們既然故意不認識神，神就任憑他們存邪僻的心，行那些不合理的事 ： ²⁹ 裝滿了各樣不義、邪惡、貪婪、惡毒^[a]；滿心是嫉妒、凶殺、爭競、詭詐、毒恨； ³⁰ 又是讒毀的、背後說人的、怨恨神的^[b]、侮慢人的、狂傲的、自誇的、捏造惡事的、違背父母的、 ³¹ 無知的、背約的、無親情的、不憐憫人的。 ³² 他們雖知道神判定行這樣事的人是當死的，然而他們不但自己去行，還喜歡別人去行。

A Review of the Merton Thesis on the Development of Science and Technology in England
Robert Wilson
回顧默頓的英國科學和技術發展論文
羅伯特·威爾遜

In 1935 a Harvard doctoral candidate, Robert A. Merton, submitted a dissertation titled “Science, Technology & Society in Seventeenth Century England.” Although much of the document concerned the influence of the technical needs of mining, transportation, and warfare, the portion receiving the most attention asserted that the astounding and unprecedented progress in science and technology that occurred in the latter half of the seventeenth century was due to the influence of Puritanism. The study became a classic in both the history of science and the sociology of science, and its section pertaining to the Puritans is referred to as the Merton Thesis. The Thesis’ importance is due to two factors. Firstly, it compellingly addresses the important question of why, despite the appearance and disappearance of many sophisticated civilizations containing intelligent and insightful people throughout human history, a durable and sound science and technology base had not developed, yet suddenly flourished in seventeenth century England. Secondly, at the time of the 1935 publication its answer was a challenge to the received wisdom which saw only a negative historical relationship between science and religion. This paper will review Merton’s argument, various scholarly responses to it, and provide an evaluation of both. It will conclude that the Merton Thesis is true though not all of the reasons Merton provided were helpful in understanding the phenomenon in question, and it will be further concluded that the Puritan’s religious motivations can be buttressed by factors Merton did not consider. 
在1935年，哈佛大學的博士候選人，羅伯特.默頓，提出一篇論文，題目為“十七世紀英格蘭的科學，技術與社會”。雖然文章大多是論述與礦業開採、交通運輸、及軍火有關的工業技術需求的影響；最受關注部分是立論，在十七世紀後期出現的科學和技術的驚人和前所未有的進步，是受、清教徙主義的影響。這項研究成為科學的歷史和社會學的經典，其屬於清教徒部分被稱為默頓論文。該論文的重要性是由於兩個因素。首先，它令人信服地、解決了重要問題：在整個人類歷史上、儘管歷經包含許多聰明和有識之士的先進文明的出現和消失，耐用和健全的科學和技術基礎都沒有被開發，但在十七世紀的英國、為什麼會突然蓬勃的發展。其次，在1935年出版時的社会看法，是一個挑戰、當時存在的意見，只看到了科學與宗教之間、只有負面歷史關係。本文將回顧默頓的說法以及它的不同學術回應，並提供兩者的評估。本文會得出這樣的結論，默頓論文是正確的，雖然不是、所有默頓提供的理由、都有助於了解問題的本象；並且本文將進一步認為，清教徒的宗教動機、可以被默頓沒有考慮的因素來加強。

Merton’s dissertation was published in book form in 1970, in the preface of which he commented that in 1935 the possibility of science and religion having an encouraging relationship was considered absurd to most of the scholarly community. He noted the titles of such publications as History of the Warfare between Science and Theology (1896) and History of the Conflict Between Religion and Science (1910) as exemplifying the prevailing view.  While acknowledging the view, common among historians of science, that science has an internal progressive dynamic that is little affected by a society’s social framework, he affirmed his principle assumption that the development of science will only occur in societies that provide the cultural and material conditions for this development. He rejected the “heroic” explanation that requires the simultaneous appearance of a population of geniuses because, as he put it, “…a special talent can rarely find expression when the world will have none of it,” and during the seventeenth century no enterprise could prosper if it did not have religious sanction. It was not only the Puritan who could have provided these conditions, but, Merton observed, at one time they did. He agreed that eventually science and technology acquired autonomy and apparently grew out of religion’s imprimatur.
默頓的博士論文於1970年出版成書；在序文中、他評論說，在1935時、科學和宗教可能有一個令人鼓舞的關係的論說，會被大多數學術界認為是荒謬的 [1]。他指出標題為科學與神學的戰爭（1896年）和歷史宗教與科學之間的衝突史（1910）、等類似的出版物為當時的主流觀點、作為例證[2]。 雖然默頓承認、科學史學家普遍的觀點，科學有一個內部漸進動態、是少被社會的社會框架影響；他仍然肯定了他的主要前提是科學的發展，只會發生在、提供了這種發展的文化和物質條件的社會。他拒絕了“英雄式”、需要同時出現許多天才的說法；因為，正如他所說那樣，“......當世界沒有提供能表現的機會、環境條件時，一個特殊的才能、很少能表現出來”.  並且在十七世紀，如果沒有宗教的允許，沒有企業可以繁榮發展的[3]。 這不僅是、只有清教徒可以提供這些條件，而且，默頓指出，有一段時間、他們確實做到了。他認為，漸漸地、科學和技術最後取得了自主權，顯然脫離了宗教的管範、許可。

Merton began his study by determining when English interest in science began to proliferate and when the interest bore fruit.  He cataloged each of the people listed in the English Dictionary of National Biography whose span accommodated the seventeenth-century period studied (about six thousand worthies). He traced when they chose an interest in a vocation, noting a significant increase in initial interest in science and technology fields during the first half of the century, and which reached a peak during the 1640s. He hypothesized that the fruition of significant discoveries would occur several decades later. A 1908 German Handbook listed internationally significant scientific discoveries, and Merton charted the English ones by date. This showed a sharp jump in the listings during the 1640 decade, which sustained until the end of the century, confirming the expectation. The question remained as to what feature of English life could explain this phenomenon..
默頓開始了他的研究，他首先確定、英國對科學的興趣、什麼時候開始增加，什麼時候興趣變成、收獲的果實。他分門別類、列出，涵蓋十七世紀時期的全英國傳記詞典的人物（約六千前賢）。他追踪什麼時間，他們選擇這個興趣作為職業；注意到在十七世紀前半期、對科學和技術領域的初步興趣有顯著增加，在17世紀40年代達到高峰。他推測，有意義的新發現或發明、能產生正果的時間，會出現在幾十年以後。 1908年一本德國手冊、列出國際間、有意義的科學發現；而默頓按照日期、排列了英國的發現。結果顯示，在1640年代，有大幅上升、且持續到十七世紀末，證實了先前的推測。問題是英國生活的什麼特質，可以解釋這一現象.

Merton researched the religious inclinations of the membership of the Royal Society for clues. He found that seven of the ten original (1645) members of the predecessor organization, the “invisible college,” were Puritan, one was clearly not, and the orientation of the remaining two could not be determined. He also affirmed that 
among the original list of members of the Royal society in 1663, 42 of the 68 for whom information pertaining to religious leaning is available, were clearly Puritan. Inasmuch as the Puritans comprised a relatively small minority in the English population, the fact that that they constituted 62 percent of the initial membership of the Society becomes even more striking.
默頓研究英國皇家學會成員的宗教傾向，尋找線索。他發現，前身組織，所謂的“無形學院”(1645年)的十個原始成員中，有七人是清教徒，一個顯然不是，其餘兩個的傾向無法確定。他還重申，
在1663年皇家學會原始68位成員的名單中，能知其宗教信仰傾向資料的42人，顯然全是清教徒。在英國民眾中、一個相對少數的清教徒，卻是構成了學會的初始成員的62％的事實，變得更加引人注目 [4]。

Further, Merton noted that the relationship between Puritanism and the Royal Society was widely recognized at the time and that, following the Restoration of Charles II, a frequent complaint about the Society was its Puritan cast. 
此外，默頓指出，當時清教主義和皇家學會之間的關係，是得到了廣泛的認可的；並且，在查爾斯二世復位後，對學會的經常批評之一，就是它清教徒的色彩。

Some prior and contemporary literature on science and religion, also out of the mainstream, supported Merton’s contention. The 1885 article of the Swiss naturalist Alphonse de Candolle, “The Influence of Religion on the development of the Sciences” presaged Merton’s findings. This study determined that the membership in the two dominant scientific societies of the time, the Academy of Paris and the Royal Society of London, was substantially over supplied by Protestants and thus unrepresentative of the general population. This anomaly was also noted in 1935 by historian Dorothy Stimson in “Puritanism and the New Philosophy in Seventeenth-Century England” and English Professor Richard Jones a year later in “The Advancement of Learning and Piety.” Slightly later, Belgian historian Jean Pelseneer published a quantitative study of the science of sixteenth and seventeenth centuries in Belgian and concluded that modern science was born of the Reformation as, overwhelmingly, the dominant contributors were Protestants. 
一些先前和當代有關科學和宗教的文學，也走出了主流、自成一格，支持了默頓的論述。瑞士博物學家Alphonse de Candolle的1885年的文章，“宗教對科學發展的影響”，預示著默頓的調查結果[5]。 該研究確定了當時兩個主要的科學學會、巴黎科學院和倫敦皇家學會的成員，大幅、超出比例的，由更正教徒擔任，因此不具一般普通人群的代表性。這種異常也在1935年由歷史學家Dorothy Stimson，在“清教主義和新哲學在十七世紀的英國”[6]，和英國教授Richard Jones，在一年後的“學習和虔誠的進步” [7]中指出。稍晚一些，比利時歷史學家Jean Pelseneer 公佈的十六、十七世紀，在比利時的科學的定量研究；並得出結論認為，現代科學誕生的改革作為，壓倒性的、佔主導地位的貢獻者，是更正教徒[8]。 

In contrast to the favorable reports, one critic, sociologist James Carroll, complained that Merton had “…a feeble grasp of the kaleidoscopic religious events of the period”; that he had provided no measure of the intensity of the feeling or motivations of the scientists; and that Merton’s discovery of Protestants in the Royal Society was not surprising since Catholics were banned from public life. However, Merton addressed these criticisms, for instance, by noting that he had counted Puritans Protestants rather than all Protestants and that Catholics, although formally banned, were nevertheless encouraged to participate in and contribute to science.  Thus it appears that Merton, by statistical inference, showed that Puritans had an inordinate influence in the development of modern science and technology during seventeenth century England-a conclusion widely accepted by almost all of Merton’s critics. 
與有利的報導相反，一位評論者，社會學家James Carroll，批評說，默頓只有“......微弱的掌握、這一時期、如萬花筒般的宗教活動”；且他沒有提供任何衡量，顯示科學家的感覺或動機的強度；而且默頓的、更正教徒在英國皇家學會的發現，並不令人感到意外；因為天主教徒被禁止從事公共活動[9]。 然而，默頓應對了這些批評，例如，他強調，他是計算、更正教的清教徒人數，而不是所有的更正教徒；天主教徒，儘管正式禁止，但被鼓勵、參與和促進科學的活動。如此看來，默頓，通過統計推斷，顯示清教徒在、十七世紀英格蘭的現代科學與技術的發展，有很大的影響；此一結論，幾乎被所有默頓的批評者、廣泛接受。

The question remained as to why the Puritans dominated the explosion of science and technology. They were highly influenced by the Reformed theology of John Calvin, as were other versions of ascetic Protestantism in England at the time. From Calvinism and Puritan literature Merton extracted several interlocking concerns which provided an “ethos” for the Puritan’s success. These were the glorification of God, predestination (or the Puritans state of grace), and learning control of nature by which technological development could ease the burdens of mankind. 
仍然存在的問題，是為什麼、清教徒主導了科學和技術的爆發性發展。他們深受John Calvin(加爾文)的改革宗神學，以及當時英國的其他版本的禁慾更正教主義的影響。從加爾文主義和清教徒的文學，默頓分析出幾個環環相扣的關聯，作為清教徒成功的“精神”。這些是，神的榮耀，宿命（或清教徒恩典立論）與學習控制自然、減輕人類的負擔的技術發展。
Merton pointed to a Puritan's fundamental duty to glorify God, as evidenced by the first question in the Westminster Shorter Catechism and buttressed by writings of the eminent Puritan divine Richard Baxter. Baxter taught that good works−public service in particular−bring glory to God, and promoted diligence in all work efforts as God-glorifying and as “necessary for the preservation of the faculties of the mind.”  Baxter found the gift of human reason particularly praiseworthy because it enables man to intelligently “glorify God by aiding him to appreciate His works” in a uniquely human way. Since reason is required to plan and interpret experiments, such praise surely advanced scientific thinking. It also meant Puritans came to highly value education, including mathematics and physics, conforming as they did to the idea that, as Baxter put it, “Knowledge is to be valued according to its usefulness.” Puritans placed great value on utility, as their vision was on reshaping the world, not just ecclesiastical structures. As part of God’s dominion over nature mandate to humans, they needed to understand, and, if appropriate, control nature.  The Puritan focus on the glory of God as revealed in His creation was distinctive in the history of religions.
默頓指出，清教徒的根本職責，是榮耀上帝，就以威斯敏斯特、小要理問答第一個問題為證，並由著名清教徒牧師巴克斯特(Richard Baxter) 的著作來加強證明。巴克斯特教導說，好的工作、特別是公共服務，給神帶來榮耀，並在所有的工作中、努力勤奮，是為榮耀上帝，並為 “保存心靈功能所必需的” 的努力 [10]。 巴克斯特發現，人類有值得稱讚的、理智天賦，理由是，因為它讓人類能夠、有智能地、用人類獨有的方式，“幫助人們來感恩祂的工作、榮耀神”  [11]。既然計劃和解釋實驗是需要理智，這樣的讚美、肯定促進了科學的思維。這也意味著清教徒是高度重視教育，包括數學，物理。符合巴克斯特所說的那樣， “知識的評估是根據其實用性”  [12]。清教徒對實用性非常重視，因為他們的視野是在重塑世界，而不僅僅是教會結構。因為神的掌管自然的一部分任務，是委任給人類；人類需要了解，並如何在適當情況下，控制自然。清教徒專注於上帝的榮耀，顯見祂的創作裏，清教徒的這種看法於宗教歷史中、是與眾不同的。

             Merton attributed to the Puritans a “profound anxiety concerning their spiritual grace,” which led them to seek indicators as to whether they were among the heaven bound elect. A profusion of good works, such as advancement in science, illustrated God’s wisdom and perfection, benefited humanity, and thus provided evidence of election. Max Weber had advanced this connection in 1905 and applied it to the development of capitalism. Merton’s contention is that good works, especially useful science and technology, would work as well as wealth.

默頓歸因於清教徒有“對他們靈性上的恩赦有深刻的焦慮”，這導致他們尋求的指標，顯示他們是否被選在天堂之中 [13]。一個優秀的作工，如推進科學的進步、表現上帝的智慧和完美、來造福人類，從而提供了被選上的證據。Max Weber (馬克斯·韋伯) 在1905年，已經提前指出此連結，並將其應用到資本主義的發展[14]。 默頓的論點是好的作工，尤其是有用的科技，會成為符合上述要求和帶來財富。

In summary, Merton’s argument was that, for Puritans, “natural philosophy (science) was instrumental first, in establishing practical proofs of the scientist’s state of grace; second, in enlarging control of nature; and third, in glorifying God. Science was thus enlisted in the service of individual, society and deity.” Though Merton could find many quotes to establish his second and third plank of the Puritan ethos, he seems to have been unable to support his state of grace factor with a statement from a seventeenth-century scientist. 
    
綜上所述，默頓的論據是，對於清教徒，“自然哲學（ 科學 ），第一是主要用來建立證明、科學家的得救恩典情境；第二，在擴大控制自然的能力；第三，在榮耀神。因此，科學是被用來服務個人，社會和上帝的 “ [15]。 雖然默頓可以找到很多的引證，來支持建立他的有關清教徒的第二和第三綱目，他似乎仍然無法、用一個17世紀科學家的聲明，來支持他的得救恩典因素的說法。

Other authors also commented on the nature of the religious influence. de Candolle’s article speculated that the prevalence of Protestants in the major scientific societies was due to the authoritarian nature of other religious expressions which discourages “curiosity, the mother of the sciences.” He claimed that in general the Protestant faith encouraged independent thought, although he noted that no relevant science was produced in Calvin’s presumably authoritarian Geneva in the sixteenth and seventeenth centuries. Stimson attributed the effect to the “Puritan concentration of attention upon the Bible,” which “had a remarkable educative effect on many minds” and she conjectured “the insistence on literal truthfulness has probably not been without its effect in developing the scientific temper.” She also posited the Puritan appeal to reason as a factor. Jones saw less of a religious impulse to the scientific advances than a cooperation and coordination between the Puritans and the early chemist and physicist Roger Bacon. Jones claimed that the respect for the pursuit of truth, an uncommon enthusiasm for manual experiments and a strong belief in Progress all originated with Roger Bacon, who may not have been a Puritan himself, but whose ideas were congenial to the Puritans. 

其他作者還談到宗教影響的性質。de Candolle (德坎多爾) 的文章推測，更正教徒佔各大科學協會的主流，是由於其他宗教有的獨裁、威權作法，即反對、阻止“科學之母的好奇心” [16]。他聲稱，大致上，更正教的信仰、鼓勵獨立思考；雖然他指出，沒有相關的科學產生在、十六，十七世紀、加爾文專制的日內瓦。Stimson (史汀生) 歸因於“清教徒集中關注於聖經”，而 “在許多人的心中，產生了顯著的教育效果”，她推測，“堅持文字的真實性，也影響了、科學本質的發展” [17] 。她也推斷，清教徒注重理智也是一個主要因素。Jones (瓊斯) 認為宗教衝擊力對科學進步的影響，比對清教徒和早期的化學家和物理學家羅傑培根 (Roger Bacon) 之間的合作與協調的影響少。瓊斯 (Jones) 稱，對追求真理的尊重，一種罕見的熱衷於動手作實驗、和對進步的堅定信念，都源於培根。他本身、可能不是一個清教徒，但他的想法、和清教徒的思想一致。

These early works paved the way for other scholars to pursue this research vein. For instance, British scientist and historian S. F. Mason acknowledged Merton’s work but felt that the assault by the Reformers on medieval theology, and by scientists (such as cosmologists) on medieval science, paved the way for modern science, and he faulted Merton for neglecting the specific content of scientific knowledge in his development. Historian T. K. Rabb recognized in 1962 some positive features in the Thesis but noted that “Instead of a definition, Merton chose the writings of one man, Richard Baxter…for his description of the Puritan ethos.”  No one man could be considered representative−a definition was necessary. He concluded that while religion may have provided a sanction it did not provide a motive. It was Puritanism’s political and revolutionary ethos that inspired science, and even that influence was but slight. Although British historian A. Robert Hall’s 1962 complaint that sociological factors are external and secondary to the internal dynamic and intellectual development of science itself contributed nothing new, he noted correctly that Merton had not assessed the contributions of the many scientists on the continent who were neither Puritan nor Protestant. 

這些早期作品鋪了這方向的研究，成為其他學者追求這項研究脈絡。舉例來說，英國科學家和歷史學家SF梅森 (S. F. Mason) 承認默頓的工作，但認為宗教改革者對中世紀神學的攻擊、和科學家（如宇宙學家）對中世紀科學的攻擊，鋪成了現代科學的道路。他指責默頓，在他的發展中、忽視了科學知識的特殊內容 [18]。歷史學家，TK拉布 (T. K. Rabb) 在1962年承認、默頓論文的一些積極的特點，但指出，“不去作一個定義，默頓只是選用了巴克斯特 (Richard Baxter) 個人的寫作 ， ...作為他對於清教徒精神的描述 “ [19]。沒有一個人、可以被視為代表，作定義是必要的。他認為，雖然宗教可以提供一個容許的環境、它沒有提供一個動機。他認為是清教主義的政治和革命精神，鼓舞了科學，但雖然有影響、卻是輕微的。雖然英國歷史學家，A.羅伯特·霍爾 (A. Robert Hall ) 在1962年投訴說，社會學的因素是外因，它是繼發於科學的內在動力和智力發展，本身沒有造成什麼新鮮事；他正確地指出，默頓更沒有評估，許多歐洲大陸的科學家，他們既非清教徒、也不是更正教徒的貢獻。 [20]

Many of the critiques reflect dissatisfaction with Merton’s methodology.  Sociologist Gary Abraham observed that the annoyance of the historians with Merton was that he did not establish a straight-line connection between religion and science and was vague on definitions, two elements vital to historical inquires. For example, Merton did not establish his point with formal Puritan doctrine, and as there were no card carrying Puritans, he could not firmly establish the religious affiliation of his subjects. Abraham concluded that historians resented the vagueness of Merton’s appeal to “cultural values” and thus missed the significance of the sociological part of the analysis. 

許多批評、反映出對默頓的方法不滿。社會學家，加里·亞伯拉罕 (Gary Abraham) 觀察出，歷史學家對默頓的責難是，他沒有建立宗教和科​​學之間的直線連接，是含糊的定義，這兩個因素對歷史調查、至關重要[21]。 例如，默頓沒有用正規清教徒教義、建立他的觀點，且沒有、能指名道姓的清教徒，他不能牢固樹立他的主題的宗教關聯。亞伯拉罕的結論是，歷史學家對，默頓含糊地訴諸於“文化價值”、從而在分析中、遺漏了社會學部分的意義，感到憤怒。

Other scholarship focused on causal factors other than Merton’s.   Historian Herbert Butterfield’s history of modern science does not mention Merton, but he does discuss the seventeenth century, especially the contribution of Roger Bacon and Rene Descartes. As far back as Aristotle, it was believed that natural activity, such as the motion of bodies, was directed by supernatural movers and that the various objects of matter likely had souls. The Renaissance brought with it ancient knowledge, ancient myths, and a renewed paganism such as “the belief in panpsychism and animism, which gave everything a soul.” However, “Protestantism…had an elasticity that enabled it to make alliances with the scientists and the rationalistic movements...” and presumably to disenchant the universe.  Butterfield cites “semi-technical reasons” for this elasticity but does not describe them, merely crediting pious Protestants with successfully resisting the notion that nature was capricious and that matter had a guiding force of its own. There is a probable parallel here with Merton’s focus on the glory of God being manifest in His creation and He being all the guiding force nature needed.

其他學者，關注在基本因素、而非默頓的論文。歷史學家，赫伯特·巴特菲爾德 (Herbert Butterfield) 的現代科學史、並沒有提到默頓，但他確實討論了十七世紀，尤其是羅傑·培根 (Roger Bacon) 和笛卡爾 (Rene Descartes) 的特別的貢獻[22]。 早在亞里士多德 (Aristotle)時期，有人認為自然的活動，如物體運動，是超自然的推動者指導，和各種事務很可能有靈魂 [23]。文藝復興帶來了古老的知識，古代神祕主張，和外邦異教的更新、如 “相信泛心論和萬物有靈論，給每個東西、一個靈魂 “ [24]。然而，“更正教派......有一彈性，使得它能與科學家和理性主義運動聯盟......”，打算要解除宇宙的妖術[25]。 巴特菲爾德，援引“半技術原因”，來談這個彈性，但沒有詳述他們；只歸功虔誠的更正教徒，成功抵禦了概念，即自然是反覆無常，物體有它自己的引導力。這可能是類似於默頓的重點，即上帝的創作體現上帝的榮耀和祂實實在在是萬物的引導力。

Dutch historian R. Hooykaas’ history of the influence of religion on science, like Butterfield’s, highlights the importance of overcoming pantheistic views of nature.   With Butterfield, he noted the Renaissance reintroduction, via Greek scientific concepts, of “the over estimate of human reason; the underestimate of manual labor…and the deification of nature.”  This reinforced a distain for manual labor involved with experiments as well as a belief in the great danger of intruding on Nature’s prerogative; “…the penalty for intrusion into that realm is divine vengeance.” Against this view he cites Robert Boyle’s observation that both science and religion are based on fundamentals that are incomprehensible, which means that they must rely on research into “historical” facts rather than rationally self-contained ones. “The scientist finds in nature much that he does not thoroughly understand” as does the Bible reader and hence reason alone is not sufficient to study either.  Most ascetic Protestants did not combine studying nature with studying biblical theology, as the two sources were different ways of providing knowledge of God and needed different tools. 

荷蘭歷史學家，R. Hooykaas(胡卡斯)寫的宗教影響科學的歷史，就如同巴特菲爾德(Butterfield) 的論點，強調克服自然的泛神論觀點的重要性[26]。 和巴特菲爾德一樣，他指出通過希臘的科學概念，文藝復興再導入，“過度評價人類理性; 輕視體力勞動......與神格化自然“ [27]。這進一步強化了，一個不屑於參與實驗的體力勞動以及入侵自然的特權、會有巨大危險; 和“...闖入該領域、是神明的處罰”[28]的信仰 。反對這種觀點，他引用了羅伯特·波義耳 (Robert Boyle) 的看法，即科學和宗教都是基於，很難理解的基礎；這意味著他們必須依靠研究“歷史的”事實、而不是理性化自我包容的各因素。 “科學家在自然界的發現，比他沒有搞明白的多”，跟聖經的讀者一樣；所以單獨研習理性，也是不足的[29]。 大多數苦行更正教徒，沒有同時研習自然與學習聖經神學，因為這兩個來源、是提供認識上帝的不同的方式，是需要不同的工具。

Hooykaas points to the Puritan tendency to attribute significant high value to manual crafts as important to scientific progress since experiments require manual skills. Puritan William Perkins, for example, considered that the work of a manual tradesman, performed to the glory of God, to be equivalent to the value to that of a minister. He quoted the statistics provided by Merton on the disproportionally high contributions of English Puritans and continental Protestants to high value science but objects to Merton’s proposal of the doctrine of election as a contributor due to lack of evidence. He notes that the various Reformed Confessions of Faith, such as the Heidelberg Confession, considered such labors as gratitude for salvation, not reassurance for having received it. The scientists themselves largely expressed delight in studying nature because it is the work of God. He summarizes Calvin’s view of experiments and science and sees ample evidence that Calvin supported both and would have encouraged the Puritans in this endeavor.  Within Merton’s framework, Hooykaas’s analysis emphasizes the glorification of god plank while dismissing the election plank.

胡卡斯指出清教徒的特質，的的確確地提升了手工工藝的價值，及對科學的進步也很重要；因為實驗、需要熟練的手工技巧。例如，清教徒， 威廉·帕金斯(William Perkins)，認為工匠為榮耀上帝而作的工作，和牧師的工作有一樣的價值[30]。他會引用默頓所提供的統計，即英國清教徒和歐陸更正教徒對高價值的科學、有不成人口比例高度的貢獻；但由於缺乏證據，反對默頓所提出，與上帝選擇的教條有關的說法。他指出，各種改革的信仰的表白、懺悔，如海德堡懺悔，認為這樣的勞動是為感謝救贖的表現，不能用作得到救贖的保證。科學家們自己醉心埋首於研究自然，因為它是上帝的工作。他縱觀總結加爾文(Calvin)對實驗和科學的觀點，看到充分的證據顯示、卡爾文兩者都支持，並會鼓勵清教徒在這方面的努力。在默頓的框架下，胡卡斯的分析強調、上帝的榮耀的條文，同時駁回、選擇的條文。
Historian Eugene Klaaren contributed an insightful and clarifying dissertation and a book on the enduring controversy over why modern science and technology sprang to life in ←Seventeenth Century England.  Klaaren’s solution focuses on the crucial contribution of the Puritan’s doctrine of creation. He critiqued the various prior treatments, including Merton’s, whose descriptions of Puritan motivations were, he concludes, unconvincing. He did agree with Merton that all of society fit in a religious framework: “From the advent of Christendom until its…demise, Christianity was part of the criticism, destruction, construction, and maintenance of culture.” However, he correctly claims that the Puritans needed more than a subjective religious “ethos” in order to succeed as spectacularly as they did.
歷史學家尤金卞拉耳 (Eugene Klaaren) 提供了一篇有洞察力和澄清的論文，和一本書、為什麼現代科學和技術飛躍發生於十七世紀英國的持久爭論[31]。卞拉耳的解決方案，專注於清教徒的創造信條的重要貢獻。他批判了各種先前的論述，包括默頓有關清教徒動機的描述，因為他認為、它不能令人信服。他同意默頓的整個社會是在一個的宗教框架裡：“從基督教的來臨，直到它...衰退；基督教是，批評、破壞、建設和維護文化的一部分[32]” 。然而，他正確地聲稱，清教徒，需要超過一個主觀的宗教“精神”，才能來解釋像他們那樣輝煌地成就。

     Klaaren asserts that the major cause for Puritan dominance in science and technology was that their doctrine of creation was voluntaristic--that God's creation of the world was subject to no criteria but His will. Thus God may will to create some parts of his creation in one manner and others in a different manner with the result that human reason cannot be expected to know the meaning and nature of creation through introspection and intuition. Consequently, the search for knowledge must be conducted with humility, experiments, and attentive respect to God’s creation: “God acts not because something is good, but because He acts it is good.” [33]

卞拉耳宣稱，清教徒在科技上佔有主要地位的主要原因是他們的創造教義是自動、自發的意志--上帝的創造世界的是不受任何標準，而是祂的意志。因此，上帝可能意願用一種方式、創造祂某些創作，而在其他地方、用不同的方式，結果是人類的理智、不能通過內省和直覺，能知道創作的意義和性質。因此，對知識的探索必須以謙卑，實驗，及貼心的尊重、神的創造來進行：“上帝的行動不是因為事情是好的，而是由於祂的行動、事情才是好的” [33]

He contends this view was inherited from Calvin, who taught that because creation is continually and ultimately dependent on God’s power, all creation must be considered separately. Natural law is but God’s law and should be reviewed with gratitude.  Calvin affirmed that “there is need of art and more exacting toil in order to investigate the motion of the stars, to determine their assigned stations, to measure their intervals, to note their properties.” Calvin was critical of the Renaissance view that equated the creation with the body of God. This point was especially important to the English scientists who also rejected the view that nature was even a secondary deity. Klaaren quotes Robert Boyle as affirming from Genesis that while some presume “that nature by her plastic power and skill, forms plants and animals out of the universal matter, the divine historian ascribes the formation of them to God’s immediate fiat.” In other words, although they were prone to quote scripture, the scientific virtuosi of the period were careful to separate the theology of redemption from the theology of creation. This view is consistent with Hooykaas.  Klaaren noted the seventeenth-century revolutionary spirit and observed, as had Merton, that new ways of perceiving creation were not unexpected. In summary, he felt that he had shown that “belief in creation constituted a definite context within which the basic questions of major figures in the advent of the new science were raised, pursued, and developed.”[36] 
他主張這種觀點是來自卡爾文(Calvin) ，他說，因為創作是持續不斷的，並完全依靠上帝的力量，所有的創造必須視為獨立個體。自然法不僅是上帝的律法，更要感恩的遵照。卡爾文(Calvin) 肯定，“研究星星的運動，需要藝術，更嚴格的辛勞，才能確定其預定的位置，測量它們的間隔，知道它們的性質” [34]。加爾文(Calvin) 批判文藝復興時期的，創作等同於神的身體的觀點。這一點對英國的科學家特別重要，他們也反對自然甚至是第二個上帝的觀點。 卞拉耳引述羅伯特·博伊爾(Robert Boyle)的看法來自創世紀，“雖然自然經由它塑造的力量和技能，從宇宙的物質、形成出植物和動物，神學的歷史學家將這些東西的形成歸於上帝的即時命令”[35]。換句話說，雖然他們是容易引用經文，這一時期的科學名家謹慎地、分開贖回神學和創建的神學。這種觀點與胡卡斯一致。 卞拉耳注意到，十七世紀的革命精神，也和默頓一樣觀察到，新的方式來感知創造、不是不可期待。總之，他覺得他已經表明，“創造的信念、已構成一個明確的環境，在其中新科學的問世、主要形態的科学界的基本問題就是提出問題，窮追不捨，並發展” [36]。

From a review of the scholarly reception of Merton’s thesis and related historical studies, it is clear there is a consensus view that Puritans had an inordinate influence in the development of science and technology during seventeenth century England. Merton attributes this to a threefold Puritan ethos. However, while he adequately illustrated two aspects of that ethos-that Puritans did find that high religious value in controlling nature as part of serving humanity and bringing glory to God, the third, the sociological effect of the doctrine of election, was not well supported. Klaaren later suggested that the Calvinist doctrine of creation provides a better documented Puritan motivation. The creation provided another book from God that could be profitably studied to learn from Him. Klaaren and Merton could have profitably used the argument, partially suggested by Butterfield and Hooykaas that the Puritan doctrine of Providence and abandonment of concepts of nature inherited from the pre-Christian Celtics, and reinforced by the Renaissance’s reintroduction of Greek notions of nature was vital for experimental science. 
The view that the creation was part of divinity or controlled by angels or demons would reasonably be a considerable detriment to experiments. (If you mess too much with the realm of the celestial powers, you’re open to a Sisyphus style result). The Puritan’s view of nature was that it could be examined safely and that experiments on nature could be conducted by godly people. Experimentation has proved to be vital for progress in science, and a proper view of creation was, and is, essential to encourage them.   In addition, the processing of the experimental results into scientific systems would have been inhibited by the view that nature is dependent on the capricious will of moody and generally warring celestial powers, or even vindictive saints or devils, as that opposes the concept of set natural laws and is unlikely to produce a scientific worldview. 
從學術界接受默頓的論文和相關歷史研究的回顧，很顯然有一個共識，認為清教徒在十七世紀英格蘭的科學和技術的發展有重要影響。默頓歸因於這三重清教徒精神。然而，儘管他充分的說明了兩种精神，即是清教徒控制自然為人類服務，和把榮耀歸給神。然而，第三精神”檢選舉教義社會學的影響的”，並沒有很好地支持。 卞拉耳後認為，加爾文主義的創作學說提供了更好的記錄清教徒的動機。神的創造是神提供的另一本書，讓我們可以研讀、而能得到祂的教導。 卞拉耳和默頓可以更有效使用這一個論點，也是巴特菲爾德和胡卡斯 (Butterfield and Hooykaas)的部分建議，即清教徒神的眷顧的教義與捨棄異教有關自然的概念 (就是自基督教以前的凱爾特人的觀念，且被文藝復興時期、再置入的希臘觀念的強化)、對實驗科學是極為重要的概念。
這創造是神性的一部分，或由天使或惡魔控制的觀點，可以很合理地、被認為不利於科技的實驗。[如果你是與天體權力的境界混淆不清，你接受西西弗斯式 Sisyphus style)的結果]。清教徒對自然的觀點是，它可以被安全地檢驗，和對大自然的實驗、可以由敬虔的人執行。實驗已經被證明、在科學的進步上是為至關重要；並且一個合適的、創造的觀點，對鼓勵實驗的發展是一個必須的條件。此外，認為自然是依賴於易怒地、反覆無常的意志和到處交戰的天體權力，甚至是報復性的聖人或惡魔們；這觀念會抑制實驗結果加入科學系統、也會反對設置自然律法的概念，這種觀念不可能產生科學的世界觀。

The picture painted by these analyses would be helped by consideration of another relevant Puritan doctrine. Their doctrine of the future was post-millennial. This viewpoint provided a confident view of the direction of history which supports contributing to that direction with technological development. Post millennialism would contribute the view that God’s kingdom is being established and that history is under control. This would encourage the belief that scientific and technological progress is possible and desirable, and provide incentive for science and technology to flourish. 
這些分析所畫出的圖畫，可因、再考慮另一個相關的清教徒教義而更豐富。他們對有関將來的學說是屬於後千禧年論的[37]。 這種觀點提供了一個確信的觀點，即歷史方向是支持促進技術發展的方向。後千禧年將有助於一個觀點，即神的國度正在建立中和歷史是在上帝控制之下。這將鼓勵一個信念，即相信科學技術的進步是可能的、可喜樂的，對科學和技術的蓬勃發展提​​供了動力。

Merton’s crediting a specific sociological “ethos” for the explosion of science and technology in seventeenth century England could have been better buttressed with Puritan doctrines, such as Providence, Creation, and Post-Millennialism. One can infer that science and technology derive from a world view that can answer the questions: 1) is the universe under control? And 2) does history has a direction? Behind these questions: What is God like? The Puritan understanding of God, history and nature propelled science and technology into the modern world, yet in the modern world the answer to these questions no longer provides the motivation and sanction for science and technology. It may be that their sanction is now their pragmatic utility. An open question is whether utility is adequate, or whether an existential rationale is necessary to maintain a technological culture.

默頓歸功於某種社會學的精神來觧釋十七世紀英格蘭的科學和技術的發展可以用清教徒教義，如神的眷顧，創造和後千禧年，作為特定的社會學的“精神”的最好支持。我們可以推斷，科學技術、是衍生自、能回答下列問題的世界觀：1）宇宙是在控制下嗎？ 2）歷史有一個方向嗎？在這些問題的背後：上帝喜愛什麼？清教徒的瞭解上帝，歷史和自然，推動了科學技術、進入現代世界。但在現代世界中、這些問題的答案，不再給科學和技術、提供動力和認可。也許它們目前的實用性就是他們的認可。一個懸而未決的問題是、實用性是否足夠，或者要維持一個科技文化、是否需要一個存在主義的理論基礎。

References
Butterfield, Herbert. The Origins of Modern Science. New York: The Free Press, 1957.

Carroll, James W. “Merton’s Thesis on English Science.” American Journal of Economics and Sociology 13 (July 1954): 427-432.

Cohen, Bernard, ed. Puritanism and the Rise of Modern Science: The Merton Thesis. New Brunswick and London: Rutgers University Press, 1990.

Hooykaas, R. Religion and the Rise of Modern Science. Grand Rapids: William B. Eerdmans, 1972.

Klaaren, Eugene. Religious Origins of Modern Science. Grand Rapids: William B Eerdmans, 1977.

Lewis, Donald, Lecture Notes, HIST 502, History of Christianity II (Vancouver: Regent College, 1998), 13.

Mason, S. F. “The Scientific Revolution and the Protestant Reformation.” Annals of Science 9 (1953): 64-87.
Merton, Robert K. Science, Technology & Society in Seventeenth Century England. New York: Howard Fertig, 1970.
Stimson, Dorothy. “Puritanism and the New Philosophy in Seventeenth-Century England.” Bulletin of the Institute of the History of Medicine 3 (1935): 321-334.
 
Weber, Max. The Protestant Ethic and the Spirit of Capitalism. New York: Charles Scribner’s Sons, 1930
. Robert K. Merton, Science, Technology & Society in Seventeenth Century England (New York: Howard Fertig 1970).
   . Ibid., xvi.
   . Ibid., 5.
   . Ibid., 114.
   . Bernard Cohen, ed., Puritanism and the Rise of Modern Science: The Merton Thesis (New Brunswick and London: Rutgers University Press, 1990), 145-158.
   . Dorothy Stimson, “Puritanism and the New Philosophy in Seventeenth-Century England” Bulletin of the Institute of the History of Medicine 3 (1935): 321-334.
   . Cohen (1990), 159-170.
   . Ibid., 178-180.
   . James W. Carroll, “Merton’s Thesis on English Science” American Journal of Economics and Sociology 13 (July 1954): 427-432.
   . Merton, 1970, 64.
   . Ibid., 66.
   . Ibid., 72.
   . Ibid., 62.
   . Max Weber, The Protestant Ethic and the Spirit of Capitalism (New York: Charles Scribner’s Sons, 1930).
   . Ibid., 85.
  Cohen (1990). “The Influence of Religion on the Development of the Sciences”: 148
   . Stimson, “Puritanism and the New Philosophy.”
   . S. F. Mason, “The Scientific Revolution and the Protestant Reformation” Annals of Science 9 (1953): 64-87.
   . Cohen, Puritanism and the Rise, 209-223. 
   . Ibid., 224-232.
   . Ibid., 233-245.
   . Herbert Butterfield, The Origins of Modern Science (New York: The Free Press, 1957).
   . Ibid., 19.
   . Ibid., 85.
   . Ibid., 70.
   . R. Hooykaas, Religion and the Rise of Modern Science (Grand Rapids: William B. Eerdmans, 1972).
   . Ibid., xiii.
   . Ibid., 56.
   . Ibid., 48.
   . Ibid., 92.
   . Eugene Klaaren, Religious Origins of Modern Science (Grand Rapids: William B Eerdmans, 1977).
   . Ibid., 29.
   . Ibid., 40.
   . Ibid., 41.
   . Ibid., 151.
   . Ibid., 186.
   . Donald Lewis, Lecture Notes, HIST 502, History of Christianity II (Vancouver: Regent College, 1998), 13. October, 2014

"天下可分兩種人,信或不信有神蹟,信者神蹟到處是,不信全都看不進."
此語出自一偉人, 愛因斯坦即此人, 發現著名相對論, 劃時代的科學聖.
他對天體之設計. 驚嘆宇宙之浩大, 相信全能創造主,信心之人科學家.
力學大師名牛頓,蘋果落地深思終, 發現了萬有引力, 稜鏡分光為彩虹,
又為光學開先路, 後創數術微積分, 牛頓著作可充棟.觧經巨著被怱聞.
許多中外科學家, 相信神造萬物間, 早已定好自然律, 才被科學家發現.
神造地球為樂園, 距離太陽正合宜,遠則冰凍近燃燒. 地球自轉公轉奇,
晝夜季節都合適, 春耕秋收供應足, 白日工作夜休息,人類安居樂業所.
太陽地球質量對, 氫氧炭全都齊場, 人吸氧吐二化炭. 樹吸二化炭放氧,
氮氧比例正得當, 不然呼吸不合宜, 燃燒起火成災難. 氫氧同存水供飲,
無水生命不能生, 你我不可能生存. 神愛咱們創地球, 以己形象造人們.
愛護我們如子女, 不幸始祖犯神禁, 被逐伊甸東門外, 差遣耶穌神愛心.
十架代罪寶血淋, 凡信衪的罪洗盡, 恩賜永生可歸天, 歡聚天堂拜神親.
 

The second law of thermodynamics is very interesting. It basically says that all natural processes are not reversible without adding energy. In other word, efficiency of a mechanical system will not be 100% because of waste heat generation. The second law of thermodynamics states that the state of entropy of the entire universe, as an isolated system, will always increase over time. Put it in another way, chaos of a system will tend to increase over time.
熱力學第二定律是很有趣的。它基本上說，如果沒有再加入新的能量，所有的自然界的過程是不可逆的。換言之，因為會有、無效用之廢熱量的產生，一個機械系統因而不能有100％的效率。熱力學第二定律指出，整個宇宙的熵狀態，作為一個孤立的系統，總是會隨著時間而增加。以另一種方式說明，即一個系統的混亂，會有隨著時間而增加的傾向。

In the real world natural processes, the second law has immense impacts to our quality of life. For example, most of the mechanical systems such as  car engines have about 30% efficiency.  If without this law, we could have, say an automobile gas mileage of about 90 to 100 miles per gallon instead of 30 miles per gallon. If we expand the influence of this law to include thousands and thousands of the thermodynamics systems in the world, we can see the immensity of this law and its impacts to our lives. We could even venture to say that the world will go more chaos with time and that the human beings could not be evolved into better species unless great effort/energy is put into such an evolution process. 
在現實世界中的自然過程，此第二定律對我們的生活品質有巨大的影響。例如，大多數的機械系統，如汽車引擎系統發動機只具有約30％的效率。如果沒有這個定律，我們會認為汽車消耗每加侖汽油可以行駛約90至100英里，而不是只有30英里的距離。如果我們擴大此定律的影響，包括世界上成千上萬的熱力學系統，我們可以看到這個定律的浩瀚及其對我們生活的影響。我們甚至可以大膽地說，世界會更隨著歲月增加、變得更加混亂；而且人類無法進化成更好的品種，除非投入更多的努力及能量、在這一個演化過程中。

Worst of all, we could blame this law for the eventual decaying of our biological systems as well. One of the engineering design and manufacturing goals is to minimize impacts of the law including the waste heat generation and hence increase the efficiency of a system. However, we have not been able to kill this law.

最糟糕的是，我們也將我們的生物系統的持續、終將衰壞的原因，歸罪於此定律。工程設計和製造的目標之一是最小化此定律的影響，包括小化廢熱量的產生，從而提高系統的效率。但是，我們一直沒能、完全阻止此一定律現象的發生。

Main tasks of  the scientific community are to find the laws which govern our physical/chemical/biological systems. It is not a scientific endeavor to speculate why this law exists for our world. However, from an individual viewpoint, it is indeed very unsatisfactory to accept the status quo of this law which in some way  mandates the finiteness of our life span. To discuss why this law applies to us, we are then marching from “what is this law” of the scientific domain to the “why this law exists and how can this law be reversed” in  the religion domain.

科學界的主要任務是，找出支配我們的物理/化學/生物各系統的規則定律。這不是一個科學的努力去猜測，為什麼這些規則定律會存在於我們的世界。然而，從個人觀點，的確是無法滿意地接受這一定律，在某些方面操控我們壽命有限度的現狀。要討論為什麼此定律與我們有關，我們要從“這是什麼定律”的科學領域，移到“為什麼會有這定律的存在，以及如何翻轉此定律” 的宗教領域上。

From the biblical perspective, both the world and its operating laws were created or imposed by the Creator. From an atheistic perspective, there was no god and every living being was evolved from a simpler life forms to more complex life forms. How the laws governing complex life forms come about remains of course a real setback for the evolutionists to explain. Since we are not dealing with this subject from an atheistic viewpoint, we would therefore concentrate our discussion from the biblical perspective.
從聖經的角度來看，世界及其運行規律是由造物主上帝所創建或加入的。從無神論的角度來看，是沒有上帝和每一個生命都是從一個簡單的生命形式、進化到更複雜的生命形式。管理複雜的生命形式的定律是如何形成，進化論者一直無法解釋而有挫折感。因為我們不是從無神論的角度來看這個問題上，我們願意從聖經的觀點，集中我們的討論。

According to Genesis, in the beginning God created the heavens and the earth. Also, we are told that all the creatures were good. Adam and Eve, our human ancestors, were also created and were good as well. Every created things was perfect in the sense that mankind was supposed to have the image of its Creator and was ordained to manage this new world. It is interesting to know that God is love and He did not create Adam and Eve to die. This means that man was created to have an eternal loving relationship and fellowship with God. You may ask how do you know that. Romans 5:12; ”12 Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned”. Thus, death came after Adam and Eve sinned. This clearly indicates that before Adam sinned, there was no death to all living things.

據創世紀，首先神創造天地。而且，我們被告知，所有的生物都是良好的。亞當和夏娃，我們人類的祖先，也被創造了，也是一樣的良好。所創造的每樣物件都是完美的，人類是有它的創造者的形象，且被任命來管理這個新的世界。有趣的是，我們知道上帝充滿愛心，祂所創造的亞當和夏娃是不會死的。這意味著，上帝所創造人類是與上帝有著一個永生愛的關係，並與神團契。你可能會問、你怎麼知道。羅馬書5:12所述：”12這就如罪是從一人入了世界，死又是從罪來的，於是死就臨到眾人，因為眾人都犯了罪“。因此，死亡是由亞當夏娃犯罪而來。這清楚地告訴我們，在亞當犯罪前，所有生物是沒有死亡的。

Actually, because Adam sinned, the ground was cursed. This was indeed a very sad day for the human race. Genesis 3:17-19 describes the following; 
17 Then to Adam He said, “Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, ‘You shall not eat of it’: “Cursed is the ground for your sake; In toil you shall eat of it. All the days of your life.18 Both thorns and thistles it shall bring forth for you, And you shall eat the herb of the field.
19 In the sweat of your face you shall eat bread. Till you return to the ground,
For out of it you were taken; For dust you are, And to dust you shall return.”

事實上，因為亞當犯了罪，地面被詛咒。這的確是人類、一個很悲哀的一天。創世紀3：17-19描述如下;
17又對亞當說：「你既聽從妻子的話，吃了我所吩咐你不可吃的那樹上的果子，地必為你的緣故受咒詛，你必終身勞苦，才能從地裡得吃的。 18地必給你長出荊棘和蒺藜來，你也要吃田間的菜蔬。 19你必汗流滿面才得糊口，直到你歸了土，因為你是從土而出的。你本是塵土，仍要歸於塵土。」

In a real sense, here came the Second Law of Thermodynamics to cause such a unimaginable heart ache in our human history. As a result of Adam’s sin, they were evicted from the paradise and we human beings were spiritually separated from the sweet fellowship with our Creator as well. What a sad story indeed.
在真正意義上，熱力學第二定律的到來，在我們的人類歷史，造成難以想像的心痛。由於亞當犯罪的結果，他們被驅出天堂也讓我們人類、在心靈上與我們的造物主的甜蜜團契分離了。確實是多麼可悲的故事。

You may ask; is there any way that man can return to the paradise? Or even more importantly, can we go back to the sweet fellowship with our Creator? Or put it in another way, when will the second law of thermodynamics be suspended in the future?
你可能會問;有沒有什麼辦法，人可以回到伊甸樂園？甚至更重要的是，我們可以回到、與我們的造物主甜蜜團契？或者用另一種方式問，何時熱力學第二定律、能在未來停止作用？

From the Christian perspective, sin needs to be completely cleansed from the world. Since human beings are dead in transgressions, we cannot do anything about it just as we cannot do anything to suspend the second law of thermodynamics today or any future days by our effort. It is indeed hopeless!! This was portrayed vividly in the Bible. In Revelation Chapter 5, there was a scene that a mighty angel is asking who can claim the title deed of the earth. Apostle John was crying and crying because no one in heaven and on earth or under the earth  was found worthy to open the scroll or look inside. At this point, no one of human race in all human history was found worthy to claim this earth back due to sins. What follow in the Revelation 5:5-14 is the Gospel- the good news to all who want so desperately to return to the sweet fellowship with our Creator. 

從基督教的觀點，需要將罪完全從世界清除、潔淨。因為人是死在過犯之中，我們不能做任何事情，就像我們不能經過自己的努力、做任何事情，在今天或任何未來的日子，讓熱力學的第二定律暫停作用。這實在是沒有希望的！這是在聖經有清楚的描述。在啟示錄第5章，有一個場景是一個強大的天使詢問誰可以有擁有地球的所有權。使徒約翰哭著又哭著，因為在天上，地上，地底下，沒有一個人、配來展開那書卷或閱讀書卷。在這一點上，在整個人類歷史，沒有一個人能夠聲稱擁有大地，因為他們均有罪。下面啟示錄5：5-14是一個福音，給所有想拼命要、回到與我們創造者甜美團契的好消息。

5 But one of the elders said to me, “Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals.” 6 And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth. 7 Then He came and took the scroll out of the right hand of Him who sat on the throne. 8 Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song, saying: “You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, 10 And have made us kings and priests to our God;And we shall reign on the earth.” 11 Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, 12 saying with a loud voice: “Worthy is the Lamb who was slain To receive power and riches and wisdom, And strength and honor and glory and blessing!” 13 And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: “Blessing and honor and glory and power Be to Him who sits on the throne, And to the Lamb, forever and ever!” 14 Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped Him who lives forever and ever.

啟示錄5：5-14
5長老中有一位對我說：「不要哭。看哪，猶大支派中的獅子，大衛的根，他已得勝，能以展開那書卷、揭開那七印！」
6我又看見寶座與四活物並長老之中有羔羊站立，像是被殺過的，有七角七眼，就是神的七靈，奉差遣往普天下去的。7這羔羊前來，從坐寶座的右手裡拿了書卷。 
8他既拿了書卷，四活物和二十四位長老就俯伏在羔羊面前，各拿著琴和盛滿了香的金爐。這香就是眾聖徒的祈禱。9他們唱新歌，說：「你配拿書卷，配揭開七印，因為你曾被殺，用自己的血從各族、各方、各民、各國中買了人來，叫他們歸於神，10又叫他們成為國民做祭司，歸於神，在地上執掌王權。」11我又看見且聽見寶座與活物並長老的周圍有許多天使的聲音，他們的數目有千千萬萬，12大聲說：「曾被殺的羔羊是配得權柄、豐富、智慧、能力、尊貴、榮耀、頌讚的！」13我又聽見在天上、地上、地底下、滄海裡和天地間一切所有被造之物都說：「但願頌讚、尊貴、榮耀、權勢都歸給坐寶座的和羔羊，直到永永遠遠！」14四活物就說：「阿們！」眾長老也俯伏敬拜。

If you are a chemist, you know how difficult it is to remove a contaminant completely. For example, we can relatively easy to remove  90% of the contaminants. but to remove the contaminant completely would require us to remove every atom of the contaminants which will take astronomical scale of effort or energy to do it. This is why it required for God to sacrifice His Only Begotten Son Jesus Christ to be our sacrifice to redeem us for our corruption sinful nature. What is so incredible and hence so great a grace to me that God even sent His Son to die for me a sinner. Amazing love indeed!
如果你是一名化學家，你知道、它是多麼難、去徹底清除污染物。例如，我們可以比較容易除去90％的污染物。但要完全除去污染物的話，這將花費天文尺度、巨大的心血和能量、去刪除污染物中的每一個原子。這就是為什麼我們需要上帝、犧牲祂的獨生子耶穌基督，為我們犧牲、來救贖我們貪腐犯罪的本質。這是如此令人難以置信，這是如此巨大的恩典，上帝派祂的兒子為我這個罪人而死。真是奇妙的愛！

This was so vividly described in 1 John 4:9-10.
9 In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. 10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.

這是如此生動地、在約翰一書4：9-10描述: 9神差他獨生子到世間來，使我們藉著他得生，神愛我們的心在此就顯明了。 10不是我們愛神，乃是神愛我們，差他的兒子為我們的罪做了挽回祭，這就是愛了。

In summary, for those of us who hate deeply the Second Law of Thermodynamics, it is indeed a great hope that this law will eventually be revoked. Although at the present time, all living things are yoked under this law as described in the following verses:
Romans 8:18-21  From Suffering to Glory
18 For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; 21 because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.

總之，對於我們這些深恨熱力學第二定律的人，這的確是一個很大的希望，這部定律最終將被撤銷。雖然在目前，所有的生物都被這項法律所控制，如下面的經句描述：
得贖的盼望
18我想，現在的苦楚若比起將來要顯於我們的榮耀，就不足介意了。19受造之物切望等候神的眾子顯出來。20因為受造之物服在虛空之下，不是自己願意，乃是因那叫他如此的；21受造之物仍然指望脫離敗壞的轄制，得享神兒女自由的榮耀。

Our great God promises us that when Christ returns to be the King of kings and Lord of the Lords, this law will be voided completely.
Revelation 21:1-7 All Things Made New
21 Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. 2 Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. 4 And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.” 5 Then He who sat on the throne said, “Behold, I make all things new.” And He said to me, “Write, for these words are true and faithful.”
6 And He said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts. 7 He who overcomes shall inherit all things, and I will be his God and he shall be My son.
我們偉大的上帝應許我們，當基督再來時，將是萬王之王、眾主之主，這部定律將完全作廢。
啟示錄21：1-7  
新天新地
21我又看見一個新天新地，因為先前的天地已經過去了，海也不再有了。2我又看見聖城新耶路撒冷由神那裡從天而降，預備好了，就如新婦裝飾整齊等候丈夫。
不再有死。3我聽見有大聲音從寶座出來說：「看哪，神的帳幕在人間！他要與人同住，他們要做他的子民，神要親自與他們同在，做他們的神。4神要擦去他們一切的眼淚，不再有死亡，也不再有悲哀、哭號、疼痛，因為以前的事都過去了。」5坐寶座的說：「看哪，我將一切都更新了！」又說：「你要寫上，因這些話是可信的，是真實的。」主必將生命泉源的水白白賜給口渴的人喝。6他又對我說：「都成了！我是阿拉法，我是俄梅戛；我是初，我是終。我要將生命泉的水白白賜給那口渴的人喝。7得勝的，必承受這些為業：我要做他的神，他要做我的兒子。

May we keep our faith and offer our due gratitude and praises to our Lord Jesus Christ who willingly died for us to redeem us to reconcile with God. May we join the great cosmic adoration to our God and our Lord Jesus Christ;  
“Blessing and honor and glory and power
Be to Him who sits on the throne,
And to the Lamb, forever and ever!”

願我們保持我們的信仰，並將我們應有的感激和讚美歸給我們的主耶穌基督，祂願意為我們死、來救贖我們與神和解。願我們加入偉大浩瀚的崇拜，給我們的上帝以及我們的主耶穌基督; “但願頌讚、尊貴、榮耀、權勢都歸給坐寶座的和羔羊，直到永永遠遠！“

當前無神進化論, Nowadays atheists

強調萬物無神始, Insist that all live things did not require the Creator.

生物來自無生物, Life came from non-life.

後者何來確不知.How non-life came to be is unknown.

進化論者無答案, Evolutionists have no answers.

竟說生命來太空; They say life came from outer space.

再詢太空生命源, They have no answer to the origin of life from outer space.

啞口無言仍自哄; They are deceiving themselves because no mechanism can produce life.

若問生物怎進化, If hard-pressed to the origin of how life evolved,

多謂突變所造像; they propose that mutation caused changes.

可惜突變致退化, But known mutations cause degeneration.

又倡魔變蛇變象; They even proposed the Hopeful Monster Theory!

達爾文寫進化論, When Darwin wrote the origin of species,

謂創造主吹氣生; he said life was the breath of the Creator.

今日進化論者們, Today's evolutionists could not verify his claim,

既無實驗可確証; nor any experiments to perform for verification.

反說他人是迷信. Instead they say creationists are superstitious.

大爆炸論被提倡, They propose the Big Bang.

進化論者樂參加, Evolutionists jump on the band wagon.

可惜此論乏原創. The problem is that the Big Bang needs an origin.

爆炸前質點何來, Where did matter come before the Big Bang?

能量又從何開始; Where did energy come from?

天体之大無法測, The immensity of the heavens is hard to fathom.

質點之小亦難知,We hardly know the smallest particles.

分子結構何奇妙, The structure of matter is amazing.

遺傳單位DNA; The hereditary unit is the DNA.

排列組合生命語, Its arrangement spells out the language of life.

豈能偶然能拼匯, How could it come about by random chance.

近代發現恐龍骨,  In recent years, they discovered plenty of dinosaur bones.

骨髓蛋白質仍存, Bone marrow and proteins still exist in the bones.

若牠滅種六億年, If dinosaurs became extinct 60 million years ago,

蛋白分觧未發生? then proteins dissociation has occurred.

海中發現化石魚, They found the deep sea coelacanth, the so-called fossil fish.

仍然如故沒進化, There were no evolution in these millions of years.

德州河床早發現, In the Paluxy River bed in Texas,

恐龍人足印並發. dinosaur and human footprints crisscross each other.

海籣火山近爆發, Mount Saint Helens volcano exploded in May 1982.

數年之後大谷成, Canyons were formed in a few years.

猶大山谷長期生, Utah canyons and pillars were not eroded.

不攻自破進化論. Gravity should have eroded them all long ago.

多位教授被訪問, Most professors still believe in evolution.

坦然默認進化論, They have not been able to explain fossil gaps.

化石連鎖空洞多, There were no missing links, but missing chain.

缺乏絕對之鐵証. Evolution lacks indisputable proof.

高級數學作計算, It has been calculated by advanced math and probability.

時間絕不夠進化; There is just not enough time for evolution to occur.

進化論實不合理, Thus, evolution of life from non-life is beyond reason.

唯有創造能答話. The only answer is Creation by design.

聖經告知造物主, The Bible clearly states the occurrence of life.

全能全智耶和華; All were done by the omnipotent and omniscient Creator.

說有就有萬物創, He spoke all life forms to exist.

六日之內宇宙花, In six days He created them all.

始祖違命遭罪罰, Our ancestors disobeyed and death came upon them.

神子耶穌代贖亡; God provided the plan of redemption through Jesus who died for our sins.

信主得救成兒女, Believing in Jesus will become the children of God.

創造之功終榮光.The glory of Creation will be restored.

                                                           ---------------樓鎧 2010 春 Micah Leo, 2010 Spring

We are in a 21 century modern society. Science and technology has advanced a great deal for last couple hundred of years. In reviewing what we know about the status of science and technology, we are amazed about the infrastructural settings in the dimensional scale revealed through science and technology. You may ask what are you talking about.

我們是處於21世紀的現代社會。過去幾百年來，科技有極大的進步。回顧我們對現狀科技的了解時，我們對，通過科技所揭示出的、空間尺度上的基礎結構，感到驚訝。你可能會問你在說什麼。

First of all, Romans 1:20 clearly declares “ For since the creation of the world God’s invisible qualities—His eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” So we want to explore what we know in the dimensional scale. Our understanding of this reality will confirm what Romans 1:20 tells us and will also expose the falsehood of the evolutional hypothesis.
首先，羅馬書 1:20 清楚地表明：“20 自從造天地以來，神的永能和神性是明明可知的，雖是眼不能見，但藉著所造之物就可以曉得，叫人無可推諉"。所以我們想要探索，我們所知道的、空間的尺度 。我們對這個現實的理解，將證實羅馬書 1:20 所告訴我們的教導，並且也會揭露、進化論的錯誤。

The following are a few facts revealed by science and technology.
以下是科技揭示的幾個事實:

1. The universe consists of billions of stars and galaxies. The diameter of our Milky Way galaxy is about 100,000 light years. A light year is the distance traveled by light in a year. The speed of light is about 186,000 miles per second which amounts to traveling around the earth 7.5 times in a second. So the size of the universe is in the astronomical scale and is indeed beyond our comprehension.

1. 宇宙是由數十億的恆星和銀河星雲組成。我們的銀河系的直徑，約為十萬光年。光年是光線在一年內行駛的距離。光線的速度，約為每秒186,000英里。這相當於一秒鐘內，環繞地球7.5次。所以宇宙的大小是、用天文數字衡量的尺度，確實超出了我們的理解。

2. For the living creatures, the sizes are normally from the blue whales to viruses and their sizes range from about 100 meters  down to 10 nanometer. A nanometer is a billionth of a meter. We cannot see anything smaller than say, a thousandth of a centimeter with our naked eyes. Thus, there are many living things that we cannot see without  a microscope. One of the things that we learn from modern science and technology is that most of primitive living things consist of infrastructural setting in the molecular scale. The sizes of molecules are in the range of one hundredth of a micron and a micron or a micrometer is one millionth of a meter. Thus, living things are made of cells mostly in the ranges of a hundredth or a thousandth of a micron.
2. 對於生物而言，從藍鯨到病毒，其大小可從大約100米到10奈米不等。奈米是十億分之一米。我們用肉眼，是看不到任何小於千分之一厘米的東西。因此，有許多生物，我們沒有經過顯微鏡來放大、是看不到。我們從現代科學技術中學到的事情之一是，大部分原始生物的基礎結構、都是在分子大小的尺度上。分子的大小是在微米的百分之一、而微米是百萬分之一米。因此，生物由大致在百分之ㄧ或幾千分之ㄧ微米範圍內的細胞所組成。

3. From modern physics, we know that all things (living or not) are further made of atoms. So a molecule is made of atoms. Now the sizes of atoms are in the ranges of a hundredth of a micron. Even in the atomic scale, we know that there is an infrastructural setting. For example, we know that the material world is comprised with all kind of atoms from light atoms such as hydrogen, helium, carbon, to heavy atoms such as uranium, thorium, and plutonium etc.
3.從現代物理學中，我們知道所有的東西(生物或非生物)，都是由原子組成的。而分子是由原子組成的。原子的大小是在百分之一微米的範圍內。在原子尺度上，我們知道也有在這尺度上的一個架構。例如，我們知道的物質世界，包含從小而輕的原子(如氫，氦，碳)、到重的原子(如鈾，釷和钚等)的各種原子。

4. Now within the atomic scale world, each atom has its structural setting including a nucleus and surrounding orbiting electrons. Now a nucleus consists of a combination of neutrons and protons. The size of nucleus is in the range of a thousandth of a nanometer which is much much smaller than size of an atom. Neutrons, protons, and electrons are subatomic particles which make up atoms.
4. 在原子尺度的世界中，每個原子的結構包括一個核、和在其周圍環繞的軌道上的電子。核是由中子和質子的組合而成。核的大小是在幾千分之一奈米(奈米為十億分之一米)的範圍內，遠遠小於原子的大小。中子，質子和電子是構成原子的亞原子粒子。

5. As we go towards smaller and smaller dimensional scales, our concept of particles become less precise as many particles in these dimensional scales exhibit both particle and wave properties.
5. 隨著我們越來越小的空間尺度，我們的粒子概念、變得不那麼精確。因為這些空間尺度中的許多顆粒，都表現出粒子和波浪性質。

So what do we learn from modern science and technology?
那麼我們從現代科學技術中，學到什麼呢？

a. At different dimensional scales, there are different infrastructural settings including different structural components and a set of laws governing the operations of the components in their worlds so to speak. For example, in the world of living things, there are structural components such as cells, proteins, DNA etc, made out of molecules and are governed by biological and chemical processes.
a. 在不同的空間尺度上，有不同的基礎結構，包括不同的結構成分，以及一套管理其組成各成分的運作法律。例如，在生物世界中，其結構的成分，如細胞、蛋白質、DNA等，都是由分子形成。其運作步驟是，由生物和化學反應的流程控制。

b. Each of the different dimensional scale worlds is not independent to each other. Rather, they are built from the infrastructural setting smaller than their infrastructural setting. For example, the chemical reactions can be explained by the exchanges/sharing of the electrons in the atomic world.
b. 每個不同空間尺寸的系統，都不是彼此獨立的。相反地，他們是、由比自己更小的基礎結構成分所組成。例如，化學反應可以用原子世界中、電子的交換/共享來解釋。

c. Thus, what kind of fools are we to talk about evolution of single cell to a complex biological system like human beings if we are  so much ignorant about the overall structures of the universe. By the way, how a single cell comes about anyway. Who puts it together from molecules and atoms? Where do all these physical/chemical/biological laws come from? Do you ever objectively observe evolution of a physical law?
c. 因此，我們是什麼樣的愚蠢，要來談論單細胞進化到像人類、如此的複雜的生物系統，如果我們無知於宇宙的整體結構。就說吧，一個單細胞是從何而來？誰把它從分子和原子放在一起組成？所有這些物理/化學/生物學定律來自哪裡？你是否曾、客觀地觀察了、物理定律的進化論？

d. As we go from the small dimensional scale to astronomical scale, modern science reveals the governing law of gravitational force. The size of universe, billions of stars, structure of galaxies, and life cycle of a star indeed reveal how transient is ourselves and how minute are human beings. Yet, Romans 1:20 clearly remind us the power and the divine nature of our Creator. When the created universe is so vast, we must know that the God who created such a universe is indeed much much greater than we can comprehend. Such a God must reveals Himself to us if we are ever able to know Him.
d. 當我們從、小的空間尺度到天文大的尺度時，現代科學揭示了萬有引力定律。宇宙的大小，數十億的恆星，銀河星系的結構，以及星星的生命週期，確實揭示了我們人類自己的生命，是如此短暫、瞬息萬變，以及人類是多麼的微小。然而，羅馬書 1:20 清楚地提醒我們、創造主的力量和神性。當所創造的宇宙是如此巨大時，我們必須知道，創造這樣一個宇宙的神、確實比我們所能理解的要大得多。這樣的神必須向我們顯明自己，我們才能認識祂。

e. So it must be ignorant or worst arrogant to teach that we can know such a Creator by our own doing or seeking just as so many religions try to obtain eternality by human ways.
e. 因此，這一定是無知或是傲慢的教導，說我們靠自己所作所為或尋求，就可以瞭解這一造物主。或者像這麼多的宗教一樣，試圖用人類的方式來尋求永恆。

f. Indeed, this great God did come to reveal Himself through Jesus Christ. What a grace upon grace this Creator revealed Himself first through His creation such as Romans 1:20 shows us. But even more incredible,  this Creator revealed His love through Jesus Christ His Son to us. 
f. 的確，這位偉大的神、確實通過耶穌基督來顯露自己。這真是創造主的恩典，首先透過祂的創造，如羅馬書 1:20 對我們的顯示。但更令人難以置信的是，這位創造主通過耶穌基督、祂的兒子，向我們顯現了祂的愛。

The following are a few verses from the Bible to remind us all:
以下是聖經的幾節經文，提醒大家：

* John 1:1-5
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it.
約翰福音 1:1-5 
1 太初有道，道與神同在，道就是神。 2 這道太初與神同在。 3 萬物是藉著他造的；凡被造的，沒有一樣不是藉著他造的。 4 生命在他裡頭，這生命就是人的光。 5 光照在黑暗裡，黑暗卻不接受光。

* John 3:16
16 For God so loved the world that he gave His one and only Son, that whoever believes in Him shall not perish but have eternal life.
* 約翰福音3:16
16 「神愛世人，甚至將他的獨生子賜給他們，叫一切信他的不致滅亡，反得永生。

* John 17:1-5
17 After Jesus said this, He looked toward heaven and prayed:
“Father, the hour has come. Glorify your Son, that your Son may glorify you. 2 For you granted him authority over all people that he might give eternal life to all those you have given him. 3 Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent. 4 I have brought you glory on earth by finishing the work you gave me to do. 5 And now, Father, glorify me in your presence with the glory I had with you before the world began.
* 約翰福音 17:1-5
17 耶穌說了這話，就舉目望天說：「父啊，時候到了，願你榮耀你的兒子，使兒子也榮耀你！ 2 正如你曾賜給他權柄管理凡有血氣的，叫他將永生賜給你所賜給他的人。 3 認識你獨一的真神，並且認識你所差來的耶穌基督，這就是永生。 4 我在地上已經榮耀你，你所託付我的事，我已成全了。 5 父啊，現在求你使我同你享榮耀，就是未有世界以先我同你所有的榮耀。

* Jesus comforts His Disciples in John 14:1-4
14 “Do not let your hearts be troubled. You believe in God; believe also in me. 2 My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? 3 And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. 4 You know the way to the place where I am going.”
* 耶穌在約翰福音14:1-4 中，安慰門徒的心:
14  "你們心裡不要憂愁，你們信神，也當信我。 2 在我父的家裡有許多住處，若是沒有，我就早已告訴你們了，我去原是為你們預備地方去。 3 我若去為你們預備了地方，就必再來接你們到我那裡去，我在哪裡，叫你們也在哪裡。 4 我往哪裡去你們知道，那條路你們也知道"。

* John 6:39
39 And this is the will of him who sent me, that I shall lose none of all those he has given me, but raise them up at the last day.
* 約翰福音 6: 39
39 差我來者的意思就是：他所賜給我的，叫我一個也不失落，在末日卻叫他復活。

我們神是獨一的主

以色列阿，你要聽！耶和華 ─ 我們神是獨一的主。

你要盡心, 盡性、盡力愛耶和華─你的神。(申6:4-5)

There is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.(See 1 Coringthians 8:6)

然而我們只有一位神,就是父,

萬物都本於他,我們也歸於他.

並有一位主,就是耶穌基督,

萬物都是藉著他有的, 我們也是藉著他有的。(歌林多前書 8:6)

Supremacy of Jesus Christ our Lord - Phil 2:9-11; Col 1:15-20

The name which is above every name that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

主耶穌的絕對優越性—無不口稱耶穌為主 (西 1:15-20)

所以，神將他升為至高，

又賜給他那超乎萬名之上的名， 叫一切在天上的、地上的，和地底下的，因耶穌的名無不屈膝，無不口稱耶穌基督為主，使榮耀歸與父神。(腓2:9-11)

Inerrancy of Holy Scripture - Psalm 19:7-9, Matt 5:18

Until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.

聖經的精確性(詩 19:7-9)

Glorious Cross of Our Lord Jesus Christ which demonstrates the love of God - John 3:16-18

16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.17 For God did not send the Son into the world to judge the world, but that the world might be saved through Him. 18 He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of Go

主耶穌榮耀無比的十字架

神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。 因為神差他的兒子降世，不是要定世人的罪，乃是要叫世人因他得救。 信他的人，不被定罪；不信的人，罪已經定了，因為他不信神獨生子的名。

(約翰福音 3:16-18)



Obedience to God is much better than offering sacrifices - Hos 6:6

我喜愛良善（或譯：憐恤），

不喜愛祭祀；

喜愛認識神，勝於燔祭。

(何西阿書 6:6)

For I delight in loyalty 

 rather than sacrifice. 

And in the knowledge of 
God rather than burnt 
offerings. 

(Hos 6:6)

The righteous shall live by faith alone - Habbakuk 2:4

義人因信得生  迦勒底人自高自大，心不正直；惟義人因信得生。(哈巴谷書2:4)

Self-denial and be patient in enduring afflictions are the God's ways for us in following Jesus Christ our Lord - Matthew 16:24

於是耶穌對門徒說：若有人要跟從我，就當捨己，背起他的十字架來跟從我。

(馬太福音 16:24)

Goal of Redemption is in Sanctification of the Spirit, through Obedience to Jesus Christ, and be Holy to the LORD. Be Ye Holy, For I am Holy.

(1 Peter 1:15-16; Lev 11:45)

救贖的目的是藉著聖靈，順服耶穌基督，歸耶和華為聖。 你們要聖潔，因為我是聖潔的。（彼得前書1:15-16; 利11:45）

 pastor@reminderfromapastor.org 
(925) 482-6458