symbolic expression的八卦，Yahoo名人娛樂都在討論

Christ in the Days of Noah

“For indeed Christ died for sins once for all, the Just and Righteous for the unjust and unrighteous [the Innocent for the guilty] so that He might bring us to God, having been put to death in the flesh, but made alive in the Spirit; in which He also went and preached to the spirits now in prison, who once were disobedient, when the great patience of God was waiting in the days of Noah, during the building of the ark, in which a few, that is, eight persons [Noah’s family], were brought safely through the water. Corresponding to that [rescue through the flood], baptism [which is an expression of a believer’s new life in Christ] now saves you, not by removing dirt from the body, but by an appeal to God for a good (clear) conscience, [demonstrating what you believe to be yours] through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God [that is, the place of honor and authority], with [all] angels and authorities and powers made subservient to Him.” (1 PETER‬ ‭3:18-22‬ ‭AMP‬‬)

Jesus was put to death in the flesh (He suffered a physical death but not spiritual death) and His body was resurrected by the Holy Spirit.

Back in the days of Noah, Christ went through His Spirit (the Holy Spirit) to preach the message of righteousness by faith to the wicked people through Noah.
They are in prison (Hell) now because back then they didn’t place their faith in the message preached through Noah for at least 100 years while the ark was being built.
Sadly, none of them except for Noah’s own family believed.
The eight of them who survived: Noah and his wife, together with his three sons with their wives, safely passed through the waters of judgment.
The floodwaters had destroyed all life that wasn’t in the ark.

The waters struck the ark repeatedly but Noah and his family were completely shielded from it inside—not one drop of floodwater touched them.
After the flood had abated, Noah and his family emerged from the ark to a new life in a new world.
They were greeted with a rainbow—a promise of no more judgment, just God’s goodness.

In Noah’s story, the ark represents Jesus.
Likewise when we first believed in Jesus, we were placed in Him and baptized (immersed) into His death (died to sin) and resurrection (forever alive to God).
All the judgment of God that was meant for us because of our sins was fully exhausted upon Jesus on the cross and we are unscathed.
Now that all judicial punishment for sins has been completed, all that remains is God’s blessings and rewards for us to look forward to—God promised that He will never again judge us for our sins.

Peter wasn’t saying that the act of water baptism is what saves us. He was referring to the true baptism that water baptism symbolizes.
The act of water baptism is symbolic of us identifying with and sharing in Jesus’ death and resurrection. That is what saves us.
When we are immersed into the water it represents us sharing in Jesus’ death and burial.
Then when we emerge from the water, it represents us sharing in Jesus’ resurrection and ascension.

Today, our spiritual position is that we’re sitting with Christ in Heaven—our spirits are perfectly righteous in Him and we can stand boldly before God in prayer, knowing that we are fully accepted and loved by Him.
Water baptism is not for cleaning dirt away from the body but a response of a believer who knows that he/she has already been saved—perfectly cleansed from sin.
We can only have a good conscience towards God—having no sin consciousness or fear of punishment, when we know that our sins have been totally forgiven.

The “resurrection of Jesus Christ” referred to is actually a synecdoche for the death, burial, resurrection and ascension of Jesus Christ.
It is through His finished work at the cross that we can have a good conscience towards God.
Because Jesus was glorified to the highest level, we know that we shall surely receive the final part of our salvation when He returns for us—the salvation of our bodies.

At this link you can read more Christ-centered Bible Studies, devotionals, sermon notes and find ways to partner with our ministry to help us reach even more people with the Gospel ===> https://smart.bio/miltongohblog

#Baptism #Noah

聯合國教科文組織發佈了一個土耳其彩繪瓷器製作的影片，裡面可以看到彩繪瓷器從拉胚、設計、著色、到上釉的過程。

伊斯坦堡大市集裡有許多瓷器的精品店，每次光經過就讓人心醉，但價錢非常驚人。路邊也有許多機器製、或是號稱人工彩繪的隔熱墊/擺飾等，價錢從幾十塊到幾百塊都有，我每次都會買幾個，無論送人或自用都非常棒。不只是這樣，到任何的清真寺，都可以免費欣賞牆上美麗的磁磚，這些都是土耳其彩繪瓷器的一部份。

我覺得藝術就是這樣吧，用美麗的圖案描繪出精神中讓人嚮往的那面，無論貧窮或貴賤都可以享有。這麼美的藝術，同時也是文化的傳承。

Just inscribed on the Representative List of #IntangibleHeritage http://www.unesco.org/culture/ich/en/RL/01058 #Turkey
Çini are traditional, handmade glazed tiles and ceramics made in Turkey with colourful motifs found on building facades and in homes. The designs, representing local customs and beliefs, are drilled on paper, transferred to the surface with contours hand drawn, then the work dyed, glazed and fired. Practised formally and informally in traditional workshops, public education centres, universities and in the home, çini making is considered an outlet for self-expression, development, healing and a symbolic aspect of Turkey’s cultural identity.

昨天途經Graz市中心的Kunsthaus Graz博物館，發現館內正在展出"HyperAmerica" 與 "Disputed Landscape" 兩個展覽，恰恰是我最有興趣的主題。前者蒐羅了畫家與攝影師所呈現的超寫實美式風格，展場中不少來自六七零年代的作品，作品中流露著當時環境將美國視為理想文明範本的正面氣氛。

"Disputed Landscape"一樣蒐羅了不同攝影的系列作品，除了探討地景在人類文化脈絡上的意義之外，也講究攝影的本質，在拍攝d看似客觀的風景時，終究也帶著觀者的文化視野來取景。其中我最喜歡的一系列 "100 years old"以黑白照片拍攝耶路撒冷附近一座種植滿百年的森林，然而Efrat Shvili只採用close up近距離拍攝植物細節，透過這些完全看不出環境所在而只有繁亂植物細部的照片，傳達他的政治隱喻。對我而言這作品倒是如實反映了我的心境。實際上，若將世間一切有情物視作無差別看待，植物或是心靈，確實也可以看作是同一件事情。看著被去脈絡的枝枝節節的植物，內心突然安靜了下來。

"Landscapes are never simply there. Landscapes are always an expression of relationships. Landscape is a social covenant, a convention. In this nexus of relations and conventions, photographs play a central role. If landscape always represents a combination of aesthetic, social, economic, symbolic, and spatial elements, and photography “serves as a kind of relay connecting theories of art, language, and the mind with conceptions of social, cultural, and political value” (W. J. T. Mitchell), then a complex articulation of culture arises at the junction between landscape and photography: both associate that history with this view, that text with this identity, that memory with this place, that place with this history. Both landscape and photography embody a space where differences are yielded; both are linked to identity, memory, knowledge, history, and experience and provide a stage for related inscriptions." (Exhibition intro from Camera Austria)

中央教育科學研究所五十多年來，在教育改革的理論、政策和實踐研究等方面發揮了引領指導作用，為重大教育決策諮詢、教育理論學術創新、高級專業人才培養、先進教育思想傳播、教育科學事業發展做出了重要的智力貢獻和人才支援。2011年中央教育科學研究所更名為中國教育科學研究院。
北京大學三角地是校園的中心地帶，位於北京大學百周年紀念講堂南，因為學生活動集中而聞名。七八十年代，學生遊行總是要經過三角地；現在成為學校活動資訊的集散地，尤其每學期初，各家社團在此宣傳招新。1980年，中央開展基層民主改革實驗，允許各高校學生自由競選海澱區人大代表。幾十年間歷經政治風雲的北大「三角地」，議政熱情重又沸騰起來。當時，候選人各自在「三角地」前，發表競選宣言、改革綱要，擁有競選班子，還召開選民答辯會，做民意調查。由於參與者上千，選民答辯會移至「三角地」旁邊的老講堂。候選人討論的議題，遠非區人大代表所涉工作，從「文革」、重新認識社會主義，到論證中國改革之路，再到探討人性解放問題。1989年春，三角地亦成為八九學運的資訊集合地之一，多張學生社團，教師的大字報在三角地貼出，亦是到目前為止三角地的最後一次政治言論高潮。2007年10月31日，三角地信息欄被校方清除。未名湖是北京大學校園內最大的人工湖，位於校園中北部。形狀呈U形。湖的南部有翻尾石魚雕塑，中央有湖心島，由橋與北岸相通。湖心島的南端有一個石舫。湖南岸上有鍾亭、臨湖軒、花神廟和愛德格•斯諾墓，東岸有博雅塔。是北京大學的標誌景觀之一。
琉璃廠大街位於北京和平門外，是北京一條著名的文化街，它起源於清代，當時各地來京參加科舉考試的舉人大多集中住在這一帶，因此在這裏出售書籍和筆墨紙硯的店鋪較多，形成了較濃的文化氛圍。大多數外國人來京旅遊都要到這裏。實際上從歷史上遠在遼代，這裏並不是城裏，而是郊區，當時叫“海王村”。後來，到了元朝這裏開設了官窯，燒制琉璃瓦。自明代建設內城時，因為修建宮殿，就擴大了官窯的規模，琉璃廠成為當時朝廷工部的五大工廠之一。到明嘉靖三十二年修建外城後，這裏變為城區，琉璃廠便不宜於在城裏燒窯，而遷至現在的門頭溝區的琉璃渠村，但“琉璃廠”的名字則保留下來，流傳至今。