最近讀到民數記時發現，它不但告訴我們，以色列民因小信，而沒有進入迦南；更述說耶和華如何信實地引領他們，與他們同在。
（以下分享內容取自「爾道自建」釋經靈修）
經文：民數記九章15-17節
作者：賴建國15立起帳幕的那日，有雲彩遮蓋帳幕，就是法櫃的帳幕；從晚上到早晨，雲彩在帳幕上，形狀如火。16經常都是這樣：雲彩遮蓋帳幕，夜間雲彩形狀如火。17雲彩幾時從帳幕上升，以色列人就幾時起行；雲彩在哪裏停住，以色列人就在哪裏安營。
本段最重要的是結語：「遵耶和華的吩咐」，這短句在15至23節出現7次（18上[2次]、20上、20下、23上[2次]、23下），而「帳幕」（miškān）一詞也同樣出現7次（15[3次]、18、19、20、22節）。這兩個各出現7次的詞句，正好點出本段經文的重點：「帳幕」代表神的同在與同行，而人要能夠與神同行，則要「遵耶和華的吩咐」。
思想：
新約也用雲彩來象徵神的同在。耶穌登山變相時，有雲彩圍繞（路九34）。照樣，當祂從死裏復活，也有雲彩來接祂升天（徒一9）。將來祂還要駕著天雲降臨，全地都要成為我主和主基督的國（但七13；啟十一15）。
Richard R. Osmer, Practical Theology: An Introduction. Eerdmans, 2008.
These practical tasks come back to my mind when I reflect my current ministry context and interacting with different leaders. Owner’s proposed tasks are theologically sound and spiritually grounded. It is helpful or at least healthier to look at challenging seasons of ministry as an interactive journey than a problem-solving work. The questions listed under each task could provide leadership team a good starting point for discussion.
The following post is adopted from http://www.lifeandleadership.com/book-summaries/osmer-practical-theology.html
LifeandLeadership.com Summary
While the title says “practical theology,” it is more pastoral theology in the sense that is adopted by LifeandLeadership.com (reflective of the historic German Protestant tradition, cf. Woodward and Patton, The Blackwell Reader on Pastoral Theology). Not all would draw a distinction between the two, but the literature of the field usually manifests a difference of emphases. Practical theology, sometimes called “applied theology,” seeks to apply the classical theological truths of Christianity to the thoughtful engagement of life-concerns and the practices of the Christian church such as worship, mission, preaching, etc. Pastoral theology is a kind of practical theology, but with a narrower focus on the role of Christian leaders. As “pastoral” theology,” it conveys the process and results of reflecting theologically on work of “shepherding” the flock. Authors often use the terms practical and pastoral theology interchangeably, and there is enough common ground between them to merit this. But when categorizing the literature, especially that which comes from the U.S., it often helps to separate them.
Osmer provides meaning to the practice of ministry by harkening back to the way God provided Israel with leaders over the course of his unfolding covenant relationship. He says:
“God provides Israel with leaders, anointed with the Spirit of God, to help it live with covenant fidelity. Priests play a special role in Israel’s worship of God, overseeing the cult of offering sacrifices to God on the people’s behalf. Judges, sages, and kings provide leadership in the organization of the covenant community, offering wise teachings, settling disputes guiding its political affairs, and protecting it against external threats. Prophets speak God’s word to Israel, announcing divine judgment when it strays from covenant fidelity, calling it to repent, and offering hope if it returns back to God.” (28)
He says the New Testament builds on these images, first by presenting Christ as the true priest, king, and prophet who fulfills, personifies, and transforms each of these offices. Based on this, the Reformers traditionally emphasized this threefold office of Christ. In keeping with this tradition, Osmer uses these three images to construct a pastoral theology of congregational leadership. He lays this out in four chapters (summarized on p. 28):
To say that each of these roles is a “spirituality of…” conveys that practicing them is more than a matter of skills and competence, but a kind of reliance on the guidance of the Holy Spirit.
Osmer closes with a lengthy essay on how to teach practical theology in school of theology. It is quite good for those engaged in this work.
From the Publisher
Every church congregation encounters challenging situations, some the same the world over, and others specific to each church. Richard Osmer here seeks to teach congregational leaders—-including, but not limited to, clergy—-the requisite knowledge and skills to meet such situations with sensitivity and creativity.
Osmer develops a framework for practical theological interpretation in congregations by focusing on four key questions: What is going on in a given context? Why is this going on? What ought to be going on? and How might the leader shape the context to better embody Christian witness and mission?
The book is unique in its attention to interdisciplinary issues and the ways that theological reflection is grounded in the spirituality of leaders. Useful, accessible, and lively—-with lots of specific examples and case studies – Osmer’s Practical Theologyeffectively equips congregational leaders to guide their communities with theological integrity.
About the Author
Richard Robert Osmer is Thomas W. Synnott Professor of Christian Education and Director of the School of Christian Education at Princeton Theological Seminary in Princeton, New Jersey.
昨晚得知一位至親的家人，因肝功能指數上升而入院。與家人和她一起禱告時，略略領悟到「肝功能」與「贖罪祭」的微妙關係。聯繫兩者在於人體需要「新陳代謝」和「除毒」，更何況心靈更需要「心意更新」和「除罪」。
最近讀到一些有關贖罪祭的經文，心中思想主為我流出寶血的恩情。但想到為何「血能潔淨」時，我發現好像「知道」血代表生命，甚至「接受」耶穌捨命救贖，這些客觀條件未能讓我親身體會「心意更新和除罪」。原因是贖罪祭不應停留於「舊約禮儀」或「新約神學」的層面，而是應用在「靈性的生活」中。
在默想「血能潔淨」的幾天後，主讓我從人體「肝功能」中體會到心靈的「贖罪祭」究竟是怎樣的一回事。「贖罪祭」就像「肝功能」一樣，是一個生動，具體，透過耶穌的寶血和聖靈的光照，在屬靈群體和個人生命中的一個代謝機制（Metabolism）。「贖罪祭」是福音信仰的基石，靠著耶穌的寶血，「犯了罪，虧缺了神榮耀」（Rom 3:23）的人，因信稱義。同時，靠著耶穌的寶血，人能以信心來到施恩座前，經歷屬靈生命的「心意更新和除罪」，成為聖潔，合乎主用。這說是簡單，但內中又是複雜的一種體會。什麼時候「肝功能」出現問題，人體就有反應，同樣什麼時候「贖罪祭」不運作，心靈就無法更新。
默想操練：「與主相交」
我們若在光明中行，如同神在光明中，就彼此相交，他兒子耶穌的血也洗淨我們一切的罪。 我們若說自己無罪，便是自欺，真理不在我們心裏了。 我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。 (約翰一書1:7-9 和合本)
