_{林布蘭（1606–1669），《使徒保羅》，約 1657 年，公有領域圖像，更多資訊見 Wikimedia Commons}

在主流的基督信仰討論中，耶穌的勸勉「不要論斷人，免得你們被論斷」（New International Version Bible, 2011, Matt 7:1）常常被引用。有時我們不願更深入探討耶穌這句話的真正含義，因為這個主題十分廣泛，也需要認真細緻的研究。就在最近，有人邀請我思考一個問題：根據保羅在羅馬書 14:13 的勸勉，如何為他人創造一個沒有被論斷恐懼的群體空間：「所以，我們不可再彼此論斷，倒要立定心意，誰也不給弟兄姊妹放下絆腳石或障礙。」那麼，保羅在勸勉羅馬信徒時，究竟是什麼意思呢？雖然全面討論耶穌對「哪些事可以論斷、哪些事不可論斷」的看法，超出了這篇部落格文章的範圍，但本文將透過探討保羅生平中的一些歷史處境，幫助我們理解，當他警告羅馬的門徒「不要再彼此論斷」時，可能真正想表達的是什麼。

_{Rembrandt (1606-1669), The Apostle Paul, c. 1657, marked as public domain, more details on Wikimedia Commons}

In mainstream discussions regarding the Christian faith, Jesus’ admonition to “do not judge, or you too will be judged” (New International Version Bible, 2011, Matt 7:1), often gets quoted. Sometimes we avoid deeper discussions on what Jesus meant because the topic is broad and demands diligent study. Just recently, I was asked to consider the topic of creating for others a communal space free of the fear of being judged, based on Paul’s admonition in Romans 14:13, “Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in the way of a brother or sister.” What did Paul mean when he admonished the believers in Rome? While a comprehensive discussion of Jesus’ view on what we can judge or not is beyond the scope of this blog article, here I will discuss some of the historical circumstances of Paul’s life in order to contribute to understanding what he may have meant when he cautioned the Roman disciples to “stop passing judgment on one another.”

^{Marie-Guillemine Benoist artist QS:P170,Q118810, Innocence between Vice and Virtue by Marie-Guillemine Benoist, marked as public domain, more details on Wikimedia Commons}

Ethics discussions tend to be about rules (deontology), the consequences of actions (consequentialism), or virtues and moral character (virtue ethics) (Hursthouse & Pettigrove, 2023). The Bible speaks into all these categories. A study of John’s writings reveals that he presented a clear, consistent message on what is ethical living for a Christian,[1] a virtue ethical approach. This blog post will describe John’s virtue ethics, found in the Gospel of John, his letters, and in Revelation and based upon the principles of imitating Jesus, staying loyal to His family, and empowerment by the Holy Spirit, all to hold onto the zóé (or life) promised to those who believed in Him (New International Version Bible, 2011, John 20:31).

耶穌基督在復活後升天前，明確訓示十一個門徒要去使萬民作祂的門徒，要奉父、子、聖靈的名給他們施洗。

《馬太福音28:16-20》

十一個門徒往加利利去，到了耶穌指定他們去的山上。他們見了耶穌就拜他，然而還有人疑惑。耶穌進前來，對他們說：「天上地下所有的權柄都賜給我了。所以，你們要去，使萬民作我的門徒，奉父、子、聖靈的名給他們施洗，凡我所吩咐你們的，都教導他們遵守。看哪，我天天與你們同在，直到世代的終結。」

根據使徒行傳第一及第二章，十一門徒連同一百二十名弟兄，搖籤找到替補猶大的馬提亞，重新組成十二門徒，又稱為十二使徒，之後就一起兼顧起建立第一世紀教會的責任。他們在五旬節被聖靈充滿後，彼得和十一個使徒站起來，講論耶穌被釘在十字架上的救恩，那天就有三千人受洗成為門徒。

新約聖經並沒有明確地記載十二使徒在什麼時候或是由誰人幫他們施洗，那麼他們是否有受洗呢？這篇文章會嘗試用不同的聖經記載，務求推斷出一個較為合理的答案。

The transfiguration of Jesus is one of the key events in His life, along with His baptism, crucifixion, resurrection, and ascension (Moule, 2005). We may celebrate each week Jesus’s sacrifice on the cross and at Easter remember His rising from the dead, but how often do we reflect on Jesus’ transfiguration, His experience on the mountain (Matthew 17:1-8, Mark 9:2-8, Luke 9:28-36)? While unable to discuss all of its details, this blog article will briefly compare and contrast the different accounts of Jesus’ transfiguration, concluding with Luke’s version, in order to draw lessons for us in Hong Kong today.