How The World Perceives Us?

In 2007, David Kinnaman published his groundbreaking book, UnChristian: What A New Generation Really Thinks about Christianity. This book is the result of three years of extensive interviews with young adults today. Through his research, Kinnaman discovered the negative perceptions the unchurched (he called them "outsiders") had toward Christianity, which altered their willingness to commit their lives to Jesus. One person he interviewed put it this way: "Most people I meet assume that Christian means very conservative, entrenched in their thinking, antigay, antichoice, angry, violent, illogical, empire builders; they want to convert everyone, and they generally cannot live peaceably with anyone who doesn't believe what they believe."

Kinnaman’s research explores the six perceptions these outsiders have of Christians:

(1) Hypocritical. Outsiders consider us hypocritical—saying one thing and doing another—and they are skeptical of our morally superior attitudes. Christians present the church as a place only for the virtuous and morally pure people.

(2) Too focused on getting converts. Outsiders wonder if we genuinely care about them. They feel like targets rather than people. They question our motives when we try to help them "get saved," despite the fact that many of them have already "tried" Jesus and experienced church before.

(3) Antihomosexual. Outsiders say that Christians are bigoted and show disdain for gays and lesbians. They say that Christians are fixed on curing homosexuals and on leveraging political solutions against them.

(4) Sheltered. Christians are thought of as old-fashioned, boring, and out of touch with reality. Outsiders say we do not respond to reality in appropriately complex ways, preferring simplistic solutions and answers. We are not willing to deal with the grit and grime of people’s lives.

(5) Too political. Another common perception of Christians is that we are overly motivated by a political agenda, and that we promote and represent politically conservative interests and issues. Conservative Christians are often thought of as right-wingers.

(6) Judgmental. Outsiders think of Christians as quick to judge others. They say we are not honest about our attitudes and perspectives about other people. They doubt that we really love people as we say we do.

While we may not agree with the views of the unchurched, Kinnaman challenges us not to ignore them. We have to deal with the young adults of the 21st century as they are—candid, irrelevant, and brazen.

Leadership is about perception. What people think about Christians influences how they respond to us. In fact, what they think should help us to become more objective. We need to make continual, honest evaluations of ourselves so that we reflect what we profess. What people think about Christians also reflect their own personal stories of the disappointing interactions they have had with churchgoers. But we can change all that. We need to represent Christ in a completely new context. Like Jesus, we must start engaging culture and its people with respect and love.

What About Tattoos?

Tattoos have become a mark of the 21st century. According to the August 4, 2008, issue of U.S. News & World Report, more than one quarter of those under the age of 30 adorn their skin with at least one. No longer is tattoo something reserved only for gang members, convicts, delinquents or social outcasts. In fact, many of the preachers’ kids of the largest churches in Australia, America and Europe have them on their bodies. And these PKs are by no means rebellious or unspiritual. Most of them are doing excellent jobs leading youth, music and creative ministries. Some are even deliberately using their tattoos as a bridge to connect with the unchurched in outreach efforts. However, for most people, a tattoo is simply a means of stylistic expression. Many middle-aged women may not tattoo patterns and designs, but they go to their aestheticians to tattoo their eyebrows, eyeliners and lip colors.

So, is tattooing a sin? Are Christians allowed to have them?

Those who argue against it often quote Leviticus 19:28, “You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you: I am the Lord.” The word for “tattoo” in its original Hebrew is qa-aqa, which appears only this one time in the entire Scripture. Proper hermeneutic requires us to read any Bible passage with the actual context in mind. Practically all Bible commentaries agree that the context of Leviticus 19 is God prohibiting the Israelites from adopting the religious practices of the pagan nations surrounding them. Adam Clarke’s Commentary of the Old Testament says that the pagans were carrying “marks on the body in honor of the object of their worship ... for superstitious purposes ... in honor of different idols.” Nelson’s NKJV Study Bible says that the practice “had religious significance among Israel’s pagan neighbors.” But what if there is no religious, superstitious or idolatrous implication? Is a believer allowed to tattoo then?

Technically, if one takes the view that Leviticus 19 prohibits tattooing for all people in all circumstances, then for consistency’s sake, one must also abide by all the letters of the law here. That includes no shaving around the sides of the head, and the mandatory keeping of beards for all men (v27), which is a near impossibility for any serving in the military today. That also includes not wearing clothes made of different fabrics (v19). Should we then also continue with slavery and the keeping of mistresses, both accepted practices during the ancient days of Leviticus (v20)? Should we continue the Old Testament dietary restrictions like no eating of pork, shrimp, crab or shellfish? What about headscarves for women? Do we need to enforce that on all Christian women today? Most of us will agree that the answers to all the above are an emphatic no.

Next, is God Himself abhorrent to tattoos? God says in Isaiah 49:16, “See, I have inscribed you on the palms of My hands. Your walls are continually before Me.” The word “inscribe” in Hebrew means “to engrave.” The scholars of The Living Bible simply translate that as “I have tattooed your name upon my palm.” When John saw a vision of God’s chosen 144,000, they were “sealed” and “written” with the Father’s name on their foreheads (Rev. 7:3; 14:1). Those words in the original Greek mean to “mark,” “stamp” and “engrave.” The book of Revelation also talks about false worshipers receiving the mark of the beast, which were called stigmata among the Greeks. To this Paul refers when he says, “I bear in my body the marks (stigmata) of the Lord Jesus” (Gal. 6:17). Whether the prophet Isaiah and the apostles John and Paul are speaking metaphorically or otherwise, one thing is for sure, body markings are not always repugnant to God. As such, we must be careful not to paint them as evil or sinful in a broad, general stroke.

Theologians, like Tom Beaudoin, have done studies on youths who pierce or tattoo their bodies. They discovered that youths do that when they have had profound experiential encounters. Things that impact them deeply, like when they fall in love, get their hearts broken, graduate, start a new job, achieve something they are proud of, or lose a loved one through death. To the youths and young adults of the 21st century, tattooing (and body piercing) are often not something vain or rebellious, but more like a rite of passage. It is their way of expressing the spiritual in the physical, even at the expense of experiencing some bodily pain.

For most people, tattooing today is simply a means of personal and stylistic expression, much like clothing, makeup, hairstyle, body-toning and fashion accessorizing. There is nothing religious, superstitious and rebellious to the wearer; it is simply for aesthetic value.

Because tattooing is designed to last forever, and removal is painful and expensive, you should enter into it only after much consideration. Ask yourself the following:

• Am I at a legally acceptable age to get a tattoo?

• If I live with my parents, would they support my decision?

• Would I still want this tattoo when I get older?

• Am I really comfortable having it even if people may “unfairly judge” me?

• If my tattoo is visible to others, is it appropriate for my line of work?

Ultimately, tattooing is a personal choice that, more often than not, reflects neither a rebellious nature nor a religious inclination. It is clearly written in the Bible that God looks beyond the surface and sees the heart of a person. We must be careful not to judge a believer with tattoos as loving God less than the one without.

Can Christians Drink?

At its 36th Bi-Annual National Conference held on April 23-24, 2007, the Assemblies of God in Australia introduced a new code allowing AG pastors to consume alcohol. However it also urged extreme caution when drinking, and highlighted that drunkenness is prohibited.According to the Evangelical Dictionary of Theology, throughout the first 1,800 years of church history, Christians consumed alcoholic beverages as a common part of everyday life and nearly always used wine (fermented grape juice) in the Eucharist or the Lord's Supper. Many of the early church fathers allowed wine drinking in moderation. The Catholic Church requires properly fermented wine in their Eucharist. The Reformers from Luther and Calvin to Zwingli and Knox strongly supported the enjoyment of wine as a biblical blessing. It was said that Calvin's annual salary in Geneva included seven barrels of wine. Even the conservative and strict English Puritans were temperate partakers of wine and ale, which they considered as "God's good gifts." It was in the mid-1800s when some Protestant Christians moved from this historic position of allowing moderate use of alcohol to the total prohibiting of all drinking.


Are Christians allowed to drink wine and beverages that contain alcohol? Let us look at some standard objections against drinking of alcoholic beverages:


1. Word Study: Those who argue against drinking seek to use "word study" as a pretext to prove that scripturally-approved wine is non-alcoholic in nature. However, their contention is tenuous and doesn't stand up to close rigorous examination. There are 12 Hebrew words used to denote "wine." The three most common ones are:

• Yayin (H3196), used 113 times in the Old Testament. Opponents of drinking often claim that, depending on the context, this could mean non-fermented alcohol. Not true. According to the authoritative Strong's Hebrew & Greek Dictionary, yayin is definitely fermented, alcoholic wine.
• Tirosh (H8492), used 40 times in the Old Testament and translated as "new wine" (Prov. 3:10) or "sweet wine" (Micah 6:15). Opponents of drinking claim this is fresh grape juice with no alcohol content. Again, not true. The Strong's Hebrew & Greek Dictionary says that although it is freshly squeezed grapes, it is nonetheless fermented. Easton's Bible Dictionary says that tirosh has the root meaning "to take possession of," implying that it can intoxicate the brain (Hosea 4:11).
• Shekar (H7941), used 20 times in the Old Testament. It means strong drink, intense alcoholic liquor. No dispute here.

In the New Testament, the two main Greek words for wine are:

• Oinos (G3631), used 25 times. Since it is the counterpart to the Old Testament word yayin, opponents of drinking again claim that it was often unfermented and non-alcoholic; and even if it was alcoholic, oinos was so diluted with water that it had become virtually non-alcoholic. Not true. According to The Complete Word Study Dictionary: New Testament, the fact that Jesus mentions that oinos was capable of bursting wine skins (Matt. 9:17) implies strong fermentation.


• Gleukos (G1098), used once in Acts 2:13, and is the counterpart to the Old Testament tirosh. Opponents of drinking claim this is totally non-alcoholic, just like the English glucose, which is dextrose or grape-sugar. Others claim this is nothing more than freshly squeezed grape juice. Not true again. The Strong's Hebrew & Greek Dictionary says it is a highly intoxicating, fermented drink. The New Unger's Bible Dictionary says that when "Peter replies (Acts 2:15), 'These men are not drunk, as you suppose.' If the wine was not intoxicating, the accusation could only have been ironical. From the explanations of the ancient lexicographers we may infer that the luscious qualities of this wine were due not to its being recently made but to its being produced from the purest juice of the grape."

Upon close examination, to say that the wine in the Bible was unfermented grape juice or some form of sub-alcoholic, purified water is extremely speculative. In fact, the Bible clearly makes a clear distinction between wine and grape juice. In the Nazirite vow of Numbers 6:3, God instructed that "he shall drink neither vinegar made from wine nor vinegar made from similar drink; neither shall he drink any grape juice, nor eat fresh grapes or raisins." In other words, when the Scriptures talk about wine, they are not referring to grape juice and vice versa.

A thorough word study of wine will bring us to the same conclusion as the Dictionary of Jesus & the Gospel: "All wine mentioned in the Bible is fermented grape juice with an alcohol content. No non-fermented drink was called wine."

2. Holy Communion: When the Lord's Supper was instituted, the wine and the unleavened bread on the table were set apart as the body and blood of Christ. Jesus says, "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom" (Matt. 26:29). Opponents of drinking take the fruit of the vine to mean grape juice. But when Paul rebuked the Corinthians for their abuse of the Lord's Supper, he blasted them for abusing the wine to get drunk (1 Cor. 11:20-21). Obviously, one must conclude that the beverage used for the Lord's Supper could not be grape juice but real alcoholic wine.

3. Qualification of a Bishop: Opponents of drinking often quote 1 Timothy 3:2-3 when Paul says that a bishop must be a man "not given to wine." The word "given" (Gr. paroinos) means "drunken." The Complete Word Study Dictionary: New Testament says, "The word does not include the responsible and temperate usage of alcohol, rather, it has in view the abuse or incessant use of it. The word-picture is that of an individual who always has a bottle (or wineskin) on the table and so signifies addiction."

4. Drunkenness. Without a doubt, drunkenness is a sin. Scripturally, it is portrayed negatively with characteristics such as staggering, reeling, vomiting, loss of mental control, and possible addiction. Poverty, immorality and sexual perversion are commonly mentioned in the Bible as results of drunkenness. Priests and prophets are judged for drunkenness, which prevents them from performing their duties (Is. 28:7). No bishop or church leader can be a drunkard (Titus 1:7; 2:2-5). Drunkards will not inherit the kingdom of God (1 Cor. 6:9-10; Gal. 5:21). Opponents of drinking posit that since drinking potentially causes drunkenness, we should never pick up the first drink. If that argument is true, then the same must be said of food, money, work and sex since they could also lead to gluttony, greed, workaholism and sex addiction. Should one abstain from them all because of potential danger? Of course, not.

5. Health: Opponents of drinking claim that alcohol impairs and destroys our body, which is the temple of the Holy Spirit. Not all true. Studies have found that moderate alcohol consumption has health benefits like lowering the risk of heart attack, diabetes, stroke, and Alzheimer's disease. In some cases, it actually increases longevity. Paul instructed Timothy, "No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities" (1 Tim. 5:23). But drunkenness or alcoholic intoxication affects the brain, causes slurred speech, clumsiness, and delayed reflexes. Long-term excessive consumption can permanently damage the liver and brain, and cause some forms of cancer. As such, moderation is the key.

What then is the Bible's general attitude toward wine and drinking? One cannot deny that both the Old and New Testament view wine drinking favorably:

• Sign of God's blessing: Abundant wine was considered a sign of blessing and prosperity from God, not something to be shunned (Gen. 49:11-12; Deut. 7:13; Prov. 31:6; Joel 2:24; 3:18; Amos 9:13-14; Is. 55:1; Zech. 10:7). Isaac blessed Jacob by saying, "Therefore may God give you of the dew of heaven, of the fatness of the earth, and plenty of grain and wine" (Gen. 27:28). Conversely, the lack of wine was a symbol of judgment and calamity (Deut. 28:30; Is. 16:10; 24:11; 65:21; Jer. 48:33; Joel 1:5; Amos 5:11; Micah 6:15; Zeph. 1:13).
• Righteous offering to God: Starting back in Genesis, Melchizedek the priest of God Most High used wine in religious ceremonial offering (Gen. 14:18). Wine was used as offerings to God ever since.
• Enjoyment: Psalms 104:15 says that God gives His people "wine that makes glad the heart of man." Ecclesiastes 9:7 says, "Go, eat your bread with joy, and drink your wine with a merry heart; for God has already accepted your works." Wine was always considered a source of joy, one of the good things created for people (Judges 9:13; 2 Sam. 13:28; Esther 1:10; Eccl. 2:3; 10:19; Is. 24:11; Zech. 10:7). Until today, Jews use wine on Sabbath for Kiddush as well as in the Passover ceremony and in other religious ceremonies, and allow the use of alcohol, such as kosher wine. Many ancient Jewish texts such as the Talmud even encourage moderate amounts of drinking on holidays such as Purim, in order to make the occasion more joyous.
• Normal: Like fasting, abstinence from wine was the exception and not the norm for God's people. We see that in Daniel (Dan. 1:8-16), the Rechabites (Jer. 35:1-19), and the Nazirites (Num. 6:1-4).
• Jesus Himself drank wine: "The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'" (Matt. 11:18-19). To be accused of being a winebibber, Jesus obviously drank alcoholic wine. And He permitted the use of wine in festivities like the wedding of Cana (John 2:1-11). In fact, His first miracle was to turn water into wine. Jesus even used the imagery of fermented wine to describe His teaching as "new wine" (Matt. 9:17).

With alcoholism an increasing problem in society, it is understandable why some may want to caution against drinking. But to twist Scriptures in order to prove wine as unfermented grape juice is certainly not an honest way to go.

Abstinence was never an issue in the Old Testament, New Testament, early church or the Reformation. There is never any direct prohibition of the use of wine in the Bible. But anything done in excess is wrong. Moderation is the watchword (Phil. 4:5 KJV). In this case, the Bible permits drinking but at the same time, discourages drunkenness. Besides, the use of wine is dependent upon the conscience and the sensitivities of others. It is not to be indulged in if it will lead others to drink against their conscience (Rom. 14:19-21).

Aren't they cute?

special dedicate to you estherrrrrrrrrr...Miss "panda" :)

Too beautiful NOT to share this story with you

A Story to live by There was a blind girl who hated herself because she was blind. She hated everyone, except her loving boyfriend. He was always there for her. She told her boyfriend, 'If I could only see the world, I will marry you.'
有一位瞎女很討厭自己因為眼睛瞎了。她也討厭每個人，唯一不討厭的是她的男朋友，因為他都常守在她身旁。於是她對她的男朋友說：「如果能讓我看到這個世界，我愿意嫁給你！」

One day,someone donated a pair of eyes to her. When the bandagescame off, she was able to see everything, including herboyfriend. 有一天，有人捐了一對眼精給她。當紗布解開時，她能夠看到一切，包括她的男朋友。

He asked her, 'Now that you can see the world, will you marry me?' Thegirl looked at her boyfriend and saw that he was blind. Thesight of his closed eyelids shocked her. She hadn't expectedthat. The thought of looking at them the rest of her lifeled her to refuse to marry him. 男朋友問她：「現在你可以看到這世界，你愿意嫁給我嗎？」那女孩看了男朋友是個瞎子，他那對蓋上眼皮的眼睛嚇到了她，這是她無法想像。她想：要我嫁給他而一生對着他這個樣子，我無法接受。

Her boyfriend left in tears and days later wrote a note to hersaying: 'Take good care of your eyes, my dear, for beforethey were yours, they were mine.' 於是，她的男朋友很傷心的離開她，幾天後寫了字條給她：「親愛的，請你好好照顧你的眼睛，因為它不是屬於你的之前，它是屬於我的。」

This is how the human brain often works when our status changes.Only a very few remember what life was like before, and whowas always by their side in the most painful situations.

這也是人的腦會如何做當情況有所變動。只有少許人會記得他或她之前的生活及誰會在身旁當他或她處在困境的時候

Life Is a Gift生命是一份禮物

Today before you say an unkind word - Think of someone who can't speak.

今天，當你要講一句不善之言－－請想想那些無法講話的人

Before you complain about the taste of your food - Think of someonewho has nothing to eat. 當你要埋怨食物的味道時－－請想想那些沒有食物吃的人

Before you complain about your husband or wife - Think of someonewho's crying out to GOD for a companion.

當你要埋怨你的先生或太太時－－請想想那些在向上天哭訴要一個伴侶的人

Today before you complain about life - Think of someone who diedtoo early on this earth.今天，當你要埋怨生活時－－請想想那些太早離開人世間的人

Before you complain about your children - Think of someone whodesires children but they're barren... 當你要埋怨小孩時－－請想想那些渴望小孩而無能生育的人

Before you argue about your dirty house someone didn't clean orsweep - Think of the people who are living in the streets.當你要爭論沒有人清理屋子時－－請想想那些住在街邊的人

Before whining about the distance you drive Think of someone whowalks the same distance with their feet.當你在哀訴駕駛的路程－－請想想那些同樣的路程以代步的人

And when you are tired and complain about your job - Think of theunemployed, the disabled, and those who wish they had yourjob.

當你很疲備而埋怨工作時－－請想想那些無工作，殘疾的，及那些多麼希望擁有你這份工作的人

But before you think of pointing the finger or condemninganother - Remember that not one of us is without sin. 當你想要指著人或互相譴責時－－請記得沒有一個人是無罪

And whendepressing thoughts seem to get you down - Put a smile onyour face and think: you're alive and stillaround.

當壓抑的念頭讓你無法振作時－－請你笑一笑想想：你還活著存在世間！

引爆末后的大复兴之～悔改的祷告

从那个时候，耶稣就传起道来，说：『天国近了，你们应当悔改！』（太四17）

很多人认为悔改祷告只是简单地对耶稣说对不起，或上教堂作礼拜，为犯的罪感到后悔。另一些人认为悔改是做一个随随便便的相信神恩典的祷告，或以为只是那些犯了大罪的人才需要。以上都不是悔改的祷告，一个真实的悔改祷告不是一种感觉，而是一个决定！

悔改是当你把耶稣当作你生命的主，并告诉他：『主，不是我的意思，而是你的旨意成就。你要如何用我的生命？』当他回答时，你顺服。若基督徒真正过着悔改祷告的生活，我们会看见复兴。我们会看见神的旨意行在地上如同行在天上。我们这时代的许多人作了得救祷告，但还是有人没有活出真正的悔改祷告。

什么是悔改？

新约圣经

• 悔改(repentance)的希腊原文是metanoeo，意思是『懊悔』或是『改变心意』。


• 我们必须清楚知道，悔改不是一种情感，而是一个神志清楚的、内在的决定，为的是要改变你的心意。

旧约圣经

• 悔改(repentance)在希伯来文原文是shuv，或是『回转』、『回来』。


• 转回头或是转过来是一个外在表达。

将悔改在新旧约中的二个定义结合起来，悔改祷告可以被描述为内心的心意更新导致外在的行为改变，使我们在神里面朝一个完全新的方向行进。

真正的悔改像什么？

路加福音19章1-10节‘撒该的故事’是一个以实际行动做悔改祷告的最好例子。耶稣的目的是要来寻找拯救失丧的人。撒该失丧了。撒该作为一个有罪的税吏，他知道他不配接待这位圣者到他家去，但耶稣的爱淹没了他。最终，基督的爱使撒该深深感到了他对神的需要，明白了他所做的恶行，『他的恩慈是领你悔改』。结果，他公开地接受耶稣为主，成为基督徒。撒该作出内在的决定，要改变心意，并透过他悔改表现出来。这外在行为改变的结果是，对所有那些他窃取了的，他要以四倍的代价还给他们。他愿意放去他所有的财产，接受耶稣，与那些过去他曾亏待过的人和好。

悔改的祷告是尊耶稣为主

除非我们首先被扎心，承认我们的罪，否则无法真正地悔改。我们必须为我们的自私和为自己而活向神悔改祷告。我们必须采取必要的行动做对的事。没有行为的信心是死的。这一代若要看见复兴，我们自己的生命必须不能满足於对耶稣三心二意的委身。我们要尽心、尽性、尽意，爱主我们的神（马太福音22：37）。要成为合神心意的一代：

1. 必须从彻底地委身顺服神的话语，尊耶稣为主。
2. 我们要明白，像大卫王一样，即使我们有弱点，神还是喜爱我们。因为我们不是努力爱神的罪人，我们的身份乃是有时与罪挣扎的神的恋人！

复兴就是完全的委身顺服神的诫命。我们必须像大卫王一样，每天为所有的罪、每一条罪快快地悔改，知道神的怜悯每一天都是新的（哀3：23、诗篇51篇），我们要向老我死，却在基督里活（加2：20、罗6：4-8）。

悔改的祷告会结出果子

『你们要结出果子来，与悔改的心相称。』（马太福音3：8）

真正的悔改一定会结果子。当你真正地悔改了，你周围的人会看见你的变化，注意到你的谦卑的态度和言行中对神旨意的顺服。悔改后的你会完全地交托给神，你的信心没有伪善。星期一的你和星期日的你是同一个人，你不能活在罪中，用耶稣的血作犯罪的执照（罗6：1）。我们必须从罪中悔改，轉离罪。

悔改祷告是每天让耶稣基督在你生活每一个领域中作王。耶稣是你个人的圣洁生活、你的人际关系、你的事奉、你的灵魂体、你的所有一切的王。要让耶稣作你的时间、才干和财富的主人。你必须对基督身体里的弟兄姐妹负责，活出悔改的生命。你需要里外透明，让神带领你并决定你的每一个行动和抉择。悔改意味着要么让耶稣百分之百作主，要么一点都不要。

悔改祷告的四个证据

1. 知罪（Conviction）-- 除非知罪，否则无法真正地从罪中悔改。愿你的良心、神的话语和圣灵使你从心里认出你生命中的罪。


2. 痛悔（Contrition）-- 痛悔是为你所犯的罪而感到难过。大卫王因犯奸淫罪，带着破碎和痛悔的心来到神的面前。他承担他的罪，为他的罪哀伤，并完全地悔改（诗篇51：17）。我们也必须这样做。


3. 认罪（Confession）-- 认罪是与神达成共识；你的罪是不可接受的。曾有人说：『在灵里保留没有承认的罪就像在身体里保留子弹。』我们必须负起责任来，向神认我们的罪（诗篇51：4）、彼此认罪（雅各5：16）、根据不同的需要公开承认我们的罪（使徒19：18-19）。


4. 委身（Commitment）-- 委身从圣经的意义来说，就是全心全意地服从神的命令。如果我们不真正地从邪恶的生活中回转过来，做对的事，只说抱歉是没有用的。通过远离罪，我们走上悔改的路，像撒该那样，赔偿那些我们亏待过的人，与他们和解（马太5：23-24）。用行动表明我们的悔改。

当我们悔改回转向神时，我们放下自己远离罪的力量、意愿和能力。我们不可能做到，但是耶稣能。不是我们能为耶稣做什么，而是耶稣为我们做了什么。我们不可能圣洁，只有他是圣洁的。我们不可能完美的，但耶稣使我们成为完美。在我们相信基督，真正地悔改的那一刻，神的恩典就赐给了我们，使我们拥有圣洁的生命。

悔改祷告是承认你不能，但耶稣能！

『你若口里认耶稣为主，心里信神叫他从死里复活，就必得救。因为，人的心里相信就可以称义，口里承认就可以得救。』（罗马10：9-10）

～悔改的祷告～

父啊，谢谢你爱我并按我的本相接受我作为你的孩子。今天我选择舍己，背上自己的十字架，决定跟随你。我知道我伤害了你，我向你认罪。我承认我对胜过我生命中的罪无能为力，只有你才能改变我。我要悔改，将我的力量和意念降伏于你。我做出一个神志清楚的内在决定，要从邪恶的生活中回转过来，将我的生命交给你、跟随你，单单服从你的命令。帮助我轉离罪，补偿并与那些我辜负过的人和好。

耶稣，今天不仅让你作我的救主，而且要作我生命的主。耶稣，请你作我的身体、灵和魂的主。每一天让你的旨意，而不是我的旨意成就。我用我的生命服从你的大使命。耶稣，你是我的主、我的王、我的主人、我的救赎和朋友。耶稣，感谢你总是与我同在。从今天直到永远，我真心实意地跟随你。

奉耶稣圣名祷告 阿门

HOW TO BE A HEALTHY PERSON EVERY DAY

HOW TO BE A HEALTHY PERSON EVERY DAY