School of Jesus Disciples Eph 4:2-3 ,항암제로 살해당하다 - 항암제 상식편 Dr. K.J.H.

School of Jesus Disciples      Eph 4:2-3

743 S. Grandview St. L.A. CA 90057                 Tel. (213)484-2795  Pastor P.K.

Every Monday Night 7:00 pm    JD-class    Email: peterkim123@sbcglobal.net

“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라”

But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.  II Tim 4:5

  

Devotional to JDs,


CHRISTLIKE CHARACTER

그리스도 형상의 인격 형성

                                          -rendered from Dr. Mark Maddix

Introduction

The first institutional outcome is Christlike Character. It is defined as, “ students will grow toward Christlikeness: demonstrating ethical behavior, loving and respecting others, offering grace as they have received it, building up the community of Christ, and representing Christ to the world.”

The definitions of Christlike character

Some include very simple explanations of “being like Jesus”. However, historically the church has vacuolated in its attempts to define and foster Christlike character. Some of us grew up in the church during a time in which Christian character was equated with ethical behaviors through legalistic rules and regulations. These external markers did not always result in Christlike character. Others of us have grown up in a church context that placed a strong emphasis on displaying acts of piety or mercy. Still others have been taught that Christlike character is somehow instantaneously given through conversion or a sanctification experience. Certainly all of these approaches have points of validity, but each in them falls short of developing a holistic view of Christlike character.

The intent of this presentation is to raise some questions and provide some possible answers regarding the issue of Christlike character.



First, what is Christlike character and how is it developed?

For centuries the ultimate goal of education in Western civilization was the formation of students’ character. Students were taught languages, philosophy, literature, music, and mathematics to increase their wisdom and judgment and to enable them to serve in society. Education was to engender virtue, and the morality of students was the constant concern of most teachers from ancient Greece through the modern ages.

However, in recent years some universities have moved away from the focus of molding and shaping students’ character. These universities have embraced the recent belief that the goal of higher education is to specialize in areas that credential students to get a job and earn money…preferably lots of money. The continual commitment to character formation connects us with the long tradition of educational practices.


Character formation has become a primary area of emphasis in public schools, local
communities, and in higher education. Programs focusing on character traits such as The International Association of Character Cities (IACC), a nonprofit service organizations providing support for leaders committed to reinforcing 49 positive character traits in their communities.

Character formation is the development of moral thinking patterns, speaking, and acting--a habit or practice. These character traits can be shaped through practice and the development of consistent habits. Such traits include compassion, honesty, patience, thankfulness, trust, humility, and love.

Many of our students have perfected can be taught to develop habits of “punctuality.” Character formation is the process whereby a person develops certain practices or virtues. Aristotle stated that moral virtues resulted from human choices. He argues that virtues aren’t something we are born with, but are developed through our choices. Virtues must be modeled and learned in order to become practices or dispositions of our character. So, one primary aspects of character formation is helping students develop consistent patterns of moral virtues. William Bennett’s book, The Book of Virtues lists self-discipline, compassion, responsibility, friendship, work, courage, perseverance, honesty, loyalty and faith as virtues that need to be developed in children. When Abraham Lincoln was asked about character he stated,

  

“Character is like a tree and reputation is like its shadow. The shadow is what we think of it; the tree is the real thing.”

Second, what are the differences between character formation

in public schools and local communities with Christlike character at Christian School ?


It is evident that character and moral virtues are shaped and formed in public schools, families, and communities, but what are the primary differences of developing Christlike character? What makes education in Christian school different?

Holy Spirit transforms the character when being surrendered
Christian formation is different because we recognize that certain qualities of character can only be developed through God’s grace and work in our lives. It is the act of grace that comes before and during the process of spiritual formation. We acknowledge that a divine-human synergy is at work in forming and transforming us into the image of Christ by the Holy Spirit.

It is the act of God’s grace that makes us into new creatures and transforms our disposition and motives. We affirm that the primary purpose of Christian education is that we partner with God in the restoration of the image of God in each person. As God works in the context of community, the primary goal is restoring us to the divine nature of righteousness and true holiness.

What makes CE different is that we acknowledge that God is active in the process of transforming the dispositions and motives of our hearts to reflect the mind of Christ Jesus. Certainly the students can learn and develop aspects of their character, and they should, but it is the Spirit of God working in their lives that transforms their hearts and minds into Christlike character. The radical optimism of Christ-Like spirituality is possible because of the energizing and dynamic presence of the Holy Spirit in the life of the person who is being transformed into a life of holiness.

What is Christlike character?

Certainly we can look at the life of Jesus as an example of the kind of characteristics we hope to foster in our students. Jesus’ life exemplified a life of obedience to God. Jesus on many occasions was moved with great compassion by the spiritual and social needs of society. Accepting those who were the outcasts of society marked Jesus’ life--- a tax collector, an adulterous woman, and a Samaritan are examples.

Jesus modeled a life of service and humility. Jesus patiently modeled his life before a ragtag group of disciples that never truly got it until Jesus was gone, which should be reassuring for us. Certainly these characteristics are representative of the kind of characteristics we hope are being developed in the lives of our students.


Henry Nouwen states that, “The knowing of Jesus’ heart is knowledge of the heart. And when we live in that knowledge, we cannot do other than bring healing, reconciliation, new life and hope wherever we go.” In the Name of Jesus, p. 27. The Bible gives descriptive language as to the nature of Godly and Christlike character.

Three broad Biblical frameworks that represent Christlike character.

1. Love: The very heart and essence of the Bible is built around the great

commandment, “Love the Lord your God with all your heart, with all your soul and with all your strength, with all your mind; and love your neighbor as yourself.” Certainly Christlike character entails placing God as central to ones life and a direct expression of this relationship is complete devotion to God and love for ones’ neighbor.  Our theology of holiness is a theology of love. Jesus modeled a life of compassion and love during his life and ministry.


2. Holiness: Both the Old & New Testament gives witness to the importance of living a life marked by holy living. The Israelites were to be a people that exemplified the very character of God. Jesus exemplified a holy life by his example and witness.  The Biblical holiness reminds us that relational holiness includes both personal and social holiness.

  

3. Life of the Spirit: The example of Christlike character is represented in the work of the Spirit in our lives. Paul identifies the Fruits of the Spirit in Galatians 5:22-26 as an objective basis to measure Christlike character….love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

Third, what spiritual practices foster Christ-like character?

As we participate in what it calls the “means of grace”, we receive and experience God’s grace in our lives. To live out this "motive of love" one must engage in spiritual practices, so that God’s gracious love can do its work in each of us.

If John Wesley was here, we might ask him the question: “How can we experience the presence of God and grow in grace in an ongoing way?” He would point us to his "General Rules," that he defined for the earliest Weslian Methodist societies.

General Rules

1) Do No Harm and Avoid Evil,

2) Do Good of Every Possible Sort to All People;

3) Attend to all the "Works of Piety" and "Works of Mercy.

These works of piety and mercy are patterns of living exemplified in the gospel accounts of Jesus' life.


John Wesley believed that participation in the “means of grace” allows us to receive grace that provides spiritual nurture for our hearts. These practices include: prayer, searching the Scriptures, the Lord’s Supper (Eucharist), fasting, Christian conferencing (small groups), and engaging in acts of mercy. Each of these provides avenues by which we receive God’s grace in our lives. Certainly as we participate in these practices in chapel, bible studies, prayer in classrooms, and service ministry they are given opportunities to receive grace and to develop spiritual practices and habits.



Fourth, what are our expectations for disciples?

And what aspects of Christlike characters do we hope to develop?

Recently there has been an increased interest among Christian educators concerning spiritual growth and maturity. This has resulted in research on spiritual maturity, theories of spiritual development, and instruments designed to measure spiritual progress. Perhaps one of the most influential works is James Fowler’s faith development theory and Lawrence Kohlberg’s moral development theory.

When developing Christlike character in us, it is important to recognize their level of faith and moral development. Many of us come to us from Christian backgrounds and have experienced faith at an early age. However, during their journey of life, many of them go through a process of reevaluating their faith. Fowler’s stages of faith help us at this point.

  

Fowler states that adolescents are in the synthetic-conventional stage of faith development. Students at this stage base their faith in God on what their family, church, or a group has modeled for them. Their faith formation is often synthetic in that it changes; based on the group they are associated with. It is at this stage of faith formation that students are in the process of reassessing their commitment to Christ and often experience “a crisis” of faith.

  

This crisis of faith is necessary for them to develop belief in God and to make faith their own. As educators, it is our role is to be a guide in the process of development and to recognize that what they are experiencing is a natural process towards the development of Christlike character.

The same is true when it comes to morality. Many of our student’s morality is based on “how it affects me,” or “if you scratch my back I’ll scratch yours.” The family or community has shaped their morality on matters of what is right and wrong and many of them have not internalized these moral principles as their own. This is why many college students resort to immoral behavior because for the first time they are away from family or church and have not internalized moral values. As we think about Christlike character in our students we need to be helping them develop morals that will guide them throughout life.

  

Fifth, what is our role as mentor-disciples in the process

of fostering Christlike character in student-disciples?

Parker Palmer’s book, The Courage to Teach, states, “that we teach out of who we are”. Palmer reminds us that we focus much of our attention on the content we teach and the methodologies that we use, but forget that the most important aspect of teaching is that we are reflecting who we are to our students.


What makes teaching and serving as Jesus’ disciples different is that as we are reflections of Christlike character to our disciple-students. We model before our students our areas of discipline, but more importantly we provide a living example of God’s grace to them. Our personal spiritual formation becomes important in modeling Christlike practices and habits before our students. In John Wesley’s process of “procuring teachers” for his school in Kingswood he required that teachers be people “who feared the Lord” and who exemplified a strong Christian witness.


Now we recognize that our role as teachers is to guide students into all truth. As a teacher I am continually challenged to think about what kinds of exercises or practices fosters spiritual formation. I am always challenged to provide a holistic approach to teaching that includes aspects that foster the “being” aspect of the student.

  

This can include journaling, reading scripture, working together in groups, and building relationships, being involved in acts of service to others. For example, George Lyons encourages students to donate blood for extra credit as a means of service. The relational component of teaching becomes one of the most important aspects of our pedagogical practices in fostering Christlike character. What we do outside the classroom is more important as what we do in the classroom.

  

Finally, what role does disciples community have in shaping and forming Christlike character in students?


The Jesus’ disciples community is a microcosm of the broader Christian Church. Our community provides a place where we can provide support and empathy. It is a place where we trust and respect each other for the gifts and graces God has given. We are a redemptive community that offers grace, tolerance, and acceptance to each other and to our students. Love should be the primary Christlike attribute that embodies our community.


John Westerhoff III, a religious educator argues that Christian formation takes place primarily through worship. He states that it is through the liturgical practices of the church that lives are formed and shaped into Christlikeness. Certainly spiritual formation takes place through our chapels, Bible studies, mission trips, and personal modeling. But we may want to consider that one of the limitations of this is that we are a faith-based community, not a faith community, or a local church.  Student’s Christian formation is not complete without being involved in a local worshipping community, learning and experiencing God’s grace.


Second, certainly there is clear evidence that disciple-students’ lives are being formed in Christlike character, but perhaps we need to consider developing more systematic approaches of spiritual accountability. Since we have Christlike character as an institutional outcome, how are we going to measure the spiritual progress and development of our disciple-students objectively? We are not suggesting that we go back to Wesley’s strict approach to group formation, but we may want to provide avenues that foster the development of spiritual disciplines. A class in Spiritual Formation should be one of our general education requirements if we are to take this outcome seriously.


Let me close by providing a personal example of the importance of Christlike character. We came with a deep desire to serve and please God. During our student time we were challenged to think and live differently by Godly professors who exemplified Christ in their academic disciplines as well as in their daily lives. They allowed me to go through the questions and struggles of my faith as I encountered the truths of scripture and theology.

  

The mentors modeled for me the spiritual disciplines, and exposed me to the rich heritage of our Christlike tradition through participation in chapel services and Bible studies. It is my hope that just as the mentor-disciples exemplified Christ to me, that now as a teacher I can do the same for my students. That PMC be a place where disciple-students recognize that Christlike character is more than an institutional outcome but is at the very essence and

heart of who we are!                                       Amen.

  

By Dr. Mark Maddix, Professor of Christian Education

  

Bibliography

Aristotle, Moral Character.

Bennett, William J., ed. 1993. The Book of Virtues. New York , New York : Simon & Schuster.

Boyer, Ernest L. (1995). The basic school: A community for learning. Princeton : The Carnegie Foundation for the Advancement of Teaching.

Linda Cannell, ed. 2000. The Ideas of a Christian University : Past Perspectives on Future Decisions by Ted Ward.

Character Education Partnership, www.character.org

Edwards, Jonathan and James M. Houston, ed. 1996. Religious Affections: A Christian’s Character Before God. Bethany House.

Fortosis, Steve. 1992. A Developmental Model for Stages of Growth in Christian Formation.

Religious Education. Vol. 87 (2), p. 283-299.

Hughes, Richard T. and William B. Adrian. 1997. Models of Christian Higher Education: Strategies for Success in the Twenty-First Century. Grand Rapids : Eerdmans.

International Association of Character Cities. Founded in 1998, the International Association of Character Cities is a nonprofit service organization providing support for leaders committed to reinforcing positive character in their communities. IACC is a division of the Character

Training Institute based in Oklahoma City , Oklahoma . www.charactercities.org

Fowler, James. 1981. Stages of Faith: The Psychology of Human Development and the Quest for Meaning. New York : Haper Collins.

Keely, Barbara Anne. 2002. Spiritual Formation: Personal Formation and Educational

Practices. The Clergy Journal, March.

Love, Patrick G. 2001. Spirituality and Student Development: Theoretical Connections. New Direction for Student Services, 95 (fall), pp 7-16. John Wiley & Sons, Inc.

Maddox, Randy. 1997. Responsible Grace: John Wesley’s Practical Theology. Nashville : Kingswood Books.

Noddings, Nel. 2002. Educating Moral People: A Caring Alternative to Character Education. Teachers College Press.

Palmer, Parker. 1997. The Courage to Teach: Exploring the Inner Landscape of the Teacher’s Life. San Francisco : Jossey-Bass.

Parks, Sharon. 1986. The Critical Years: Young Adults and the Search for Meaning, Faith, and Community. New York : HarperCollins.

Parks, Sharon. 2000. Big Questions, Worthy Dreams: Mentoring Young Adults in Their Search for Meaning, Purpose, and Faith. San Francisco : Jossey-Bass.

Pitts, Mark. 2003. Wesleyan Higher Education: Some Theological-Historical Constructs and Their Implications. Interface, Vol 6 (1), pp. 8-19.

Stanley, John and Susie. 1997. What Can the Wesleyan/Holiness Tradition Contibute to Christian Higher Education? In Hughes, Richard T. and William B. Adrian. 1997. Models of Christian Higher Education: Strategies for Success in the Twenty-First Century, pp. 313-326. Grand Rapids : Eerdmans.

Valparaiso Project on the Education and Formation of People in Faith

http://www.practicingourfaith.com/

The mission of the Valparaiso Project is to develop resources that speak to the spiritual hunger of our contemporaries with the substantive wisdom of the Christian faith.

Westerhoff, John H. and William Willimon. 1980. Liturgy and Learning Through the Life Cycle. Oak Grove , MN : The Seabury Press.

Zigarell, Michael A. 2002. Cultivating Christian Character. Xulon Press.

  

  

The Word -

이같이 너희 빛을 사람 앞에 비취게 하여 저희로 너희 착한 행실을 보고 하늘에 계신 너희 아버지께 영광을 돌리게 하라

Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.                 Mt 5:16

  

경계의 목적은 청결한 마음과 선한 양심과 거짓이 없는 믿음으로 나는 사랑이거늘

Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith.                                I Tim 1:5

  

EPHESIANS 4:1-16 -  Christlikeness

1Therefore I, (A)the prisoner of the Lord, (B)implore you to (C)walk in a manner worthy of the (D)calling with which you have been (E)called,  2with all (F)humility and gentleness, with patience, showing tolerance for one another (G)in love,  3being diligent to preserve the unity of the Spirit in the (H)bond of peace.  4There is (I)one body and one Spirit, just as also you were called in one (J)hope of your calling;  5(K)one Lord, one faith, one baptism,  6one God and Father of all (L)who is over all and through all and in all.  7But (M)to each one of us (N)grace was given (O)according to the measure of Christ's gift.

  

8Therefore it says,

         "(P)WHEN HE ASCENDED ON HIGH,
          HE (Q)LED CAPTIVE A HOST OF CAPTIVES,
          AND HE GAVE GIFTS TO MEN."

9(Now this expression, "He (R)ascended," what does it mean except that He also had descended into (S)the lower parts of the earth?  10He who descended is Himself also He who ascended (T)far above all the heavens, so that He might (U)fill all things.)

  

11And He (V)gave (W)some as apostles, and some as prophets, and some as (X)evangelists, and some as pastors and (Y)teachers,  12(Z)for the equipping of the saints for the work of service, to the building up of (AA)the body of Christ;

13until we all attain to (AB)the unity of the faith, and of the (AC)knowledge of the Son of God, to a (AD)mature man, to the measure of the stature which belongs to the (AE)fullness of Christ.

  

14As a result, we are (AF)no longer to be children, (AG)tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by (AH)craftiness in (AI)deceitful scheming;  15but speaking the truth (AJ)in love, we are to (AK)grow up in all aspects into Him who is the (AL)head, even Christ,  16from whom (AM)the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself (AN)in love.


READ EPHESIANS 4:1-16

Three dimensions of spiritual growth.

  

(I) The first is developing a Christlike character (Eph 4:1-6);

a) Where was Paul when he wrote this letter? How does that fact affect how we
understand his exhortation?

b) Paul describes many qualities that should characterize our life together. What are they?

c) What is character? Why is it important?

d) How does God transform our character? Read Galatians 5:19-26. Which
fruit of the Spirit do you most need/ desire?

  

  

(II) The second aspect of spiritual growth is developing spiritual competencies (Eph 4:7-13).

a) Paul lists a group of people who have particular responsibilities to the people of God. Who are they? What are they called to do?

b) Why is it necessary for each and every follower of Jesus to play their part in
ministry and service? What happens when they don’t?

c) Some of the primary competencies and skills we should develop.
Where do you feel like you have a growing competency? Where do you feel
the need to improve?

  

i. Worship

ii. Prayer

iii. Bible study

iv. Sharing your faith

  

v. Stewarding your time and other resources

vi. Interpersonal skills for loving yourself and others

vii. How to disciple someone else

viii. Discerning, developing and using your spiritual gifts

ix. Responding to social needs and justice issues


(III)The third aspect of spiritual growth is developing the Biblical and theological content of our faith (Eph 4:14-16).

a) What does it mean to be a ‘spiritual infant’? (see also 1 Corinthians 3:1-4;
Hebrews 5:11-14).

b) What are the dangers for a congregation of spiritual infants?

c) some of the essential doctrines that we should understand. Where
do you feel like you have a growing understanding? Where do you feel the
need to understand more?

i. The Trinity

ii. Salvation by grace

iii. Authority of the Bible

iv. The character of God

v. The nature of humanity

  

vi. Our identity in Christ

vii. The stewardship of our lives

viii. The nature and mission of the Church

ix. The role of faith in transforming culture and society

x. Eternity and eternal life


Applying the truth of Scripture in our daily lives.

1. Which area (character, competencies, or content of the faith) most interests you right now? Why?

2. How would you take the next step in developing one of these areas?

  

The Word

그러므로 우리가 그리스도 도의 초보를 버리고 죽은 행실을 회개함과 하나님께 대한 신앙과 세례들과 안수와 죽은 자의 부활과 영원한 심판에 관한 교훈의 터를 다시 닦지 말고 완전한 데 나아갈지니라

Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.             Heb 6:1-2

  

그러므로 너희는 하나님의 택하신 거룩하고 사랑하신 자처럼 긍휼과 자비와 겸손과 온유와 오래 참음을 옷입고 Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering.           Col 3:12

  

Conclusion for Christ-Like Character
We started this article by citing Jesus' statement at the conclusion of the Sermon on the Mount (Matt. 7:24-27) in which He emphasized the need for His hearers to base their lives on His teachings if they were going to be successful. He said to do otherwise is foolish. Build your life on the teachings of Jesus.

"For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: Who committed no sin, nor was guile found in His mouth who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously." (1 Peter 2:21).

  

“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God.”   Col 3:1-3

  

  

너희는 내게 배우고 받고 듣고 본 바를 행하라 그리하면 평강의 하나님이 너희와 함께 계시리라

Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.                       Phil 4:9

  

  

  

종말로 형제들아 무엇에든지 참되며 무엇에든지 경건하며 무엇에든지 옳으며

무엇에든지 정결하며 무엇에든지 사랑할 만하며 무엇에든지 칭찬할 만하며

무슨 덕이 있든지 무슨 기림이 있든지 이것들을 생각하라

Finally, brethren, whatsoever things are true,

whatsoever things are honest, whatsoever things are

just, whatsoever things are pure, whatsoever things

are lovely, whatsoever things are of good report; if

there be any virtue, and if there be any praise,

think on these things.                             Phil 4:8

  

JD-Class/Pastor P.K.                   Christlike Character

Christ-like CHARACTER      50  QUALITIES

Alertness            Being aware of what is taking place around me so I can

have the right responses.

Accountability      Helping Me Do Things I Don't Want To Do or Forget

                        to Do, So I Can Be The Person I Want To Be in maturity.

Attentiveness           Showing the worth of a person or task by giving my undivided concentration.

Availability        Making my own schedule and priorities secondary to the wishes of those I serve.

Benevolence       Giving to others' basic needs without having as my motive personal reward.

Boldness         Confidence that what I have to say or do is true, right and just.

Cautiousness    Knowing how important right timing is in accomplishing right actions.    

Compassion  Investing whatever is necessary to heal the hurts of others.

Contentment Realizing that true happiness does not depend on material conditions.

Creativity           Approaching a need, task, or an idea from a new perspective.

Decisiveness       The ability to recognize key factors and finalize difficult decisions.    

Deference   Limiting my freedoms so I do not offend the tastes of those around me.        

Dependability             Fulfilling what I consented to do, even if it means unexpected sacrifice.

Determination    Purposing to accomplish right goals at the right time, regardless of the opposition.

Diligence Investing my time and energy to complete each task assigned to me.

Discernment                Understanding the deeper meanings why things happen.          

Discretion           Recognizing and avoiding words, actions, and attitudes that could bring

                           undesirable consequences.                        

Endurance          The inward strength to withstand stress and do my best.

Enthusiasm         Expressing joy in each task as I give it my best effort.

  

Faith                  Confidence that actions rooted in good character will yield the best outcome, even when I cannot see how.

Flexibility          Willingness to change plans or ideas according to the direction of my authorities.

Forgiveness        Clearing the record of those who have wronged me and not holding a grudge.

Generosity Carefully managing my resources so I can freely give to those in need.

Gentleness         Showing consideration and personal concern for others.

Gratefulness       Letting others know by my words and actions how they have benefited my life.

Honor         Looking upon and dealing with each person as a valued individual.

Hospitality Cheerfully sharing food, shelter, or conversation to benefit others.

Humility          Acknowledging that achievement results from the investment of others in my life.          

   Initiative Recognizing and doing what needs to be done before I am asked                                  
          Joyfulness Maintaining a good attitude, even when faced with                                       unpleasant conditions.
Justice    Taking personal responsibility to uphold what is pure, right and true.

Loyalty   Using difficult times to demonstrate my commitment to those I serve.

Meekness  Yielding my personal rights and expectations with a desire to serve.      

Obedience Quickly and cheerfully carrying out the wise directions of those who are responsible for me.    

Orderliness Arranging myself and my surroundings to achieve greater efficiency.

Patience  Accepting a difficult situation without giving a deadline to remove it.

Persuasiveness   Guiding vital truths around another's mental roadblocks Punctuality                   Showing esteem for others by doing the right thing at the right

                time.                  

Resourcefulness Finding practical uses for that which others would overlook or discard.

Responsibility    Knowing and doing what is expected of me.

Security   Structuring my life around that which cannot be destroyed or taken away.

Self-Control        Rejecting wrong desires and doing what is right.  

Sensitivity  Perceiving the true attitudes and emotions of those around me.

Sincerity             Eagerness to do what is right with transparent motives.

Thoroughness Knowing what factors will diminish the effectiveness of my work or words if neglected.

Thriftiness   Allowing myself and others to spend only what is necessary.

Tolerance Realizing that everyone is at varying levels of character development.

Truthfulness                Earning future trust by accurately reporting past facts.

Virtue The moral excellence evident in my life as I consistently do what is right.

Wisdom              Making practical application of truth in daily decisions.

HAVE THINE OWN WAY, LORD

Words: Adelaide A. Pollard, 1907,  Music: Adelaide , George C. Stebbins, 1907 Have Thine own way, Lord! Have Thine own way!
Thou art the Potter, I am the clay.
Mold me and make me after Thy will,
While I am waiting, yielded and still.

2. Have Thine own way, Lord! Have Thine own way!
Search me and try me, Master, today!
Whiter than snow, Lord, wash me just now,
As in Thy presence humbly I bow.

3. Have Thine own way, Lord! Have Thine own way!
Wounded and weary, help me, I pray!
Power, all power, surely is Thine!
Touch me and heal me, Savior divine.

4. Have Thine own way, Lord! Have Thine own way!
Hold o’er my being absolute sway!
Fill with Thy Spirit ’till all shall see
Christ only, always, living in me.
Cúmplase, oh Cristo, tu voluntad.
Sólo tú puedes mi alma salvar.
Cual alfarero, para tu honor
Vasija útil hazme, Señor.

  

2.Cúmplase, oh Cristo, tu voluntad
Quita de mi alma toda maldad.
Cual blanca nieve hazla fulgir,
Y fiel y humilde hazme vivir.

3.Cúmplase, oh Cristo, tu voluntad.
Toda dolencia puedes sanar;
Cuitas, pesares, con tu poder
Quieres hacerlos desvanecer

  

4.Cúmplase, oh Cristo, tu voluntad.
Mora en mi alma, dale tu paz,
Para que el mundo vea tu amor,
Tu obra perfecta, oh buen Salvador.  

FORWARDS - Health - from Pastor Kang, Thanks.

항암제로 살해당하다 - 항암제 상식편   Dr.  K.J.H.
  
'암환자의 80%는 항암제와 방사선 요법 등으로 살해되고 있다'는 충격적인 고발서. 암 전문학자들이 증언하는 전율할 만한 내막과 아우슈비츠 수용소나 일본군 731부대의 학살극과도 같은 거대자본의 화학이권에 얽힌 악랄한 암산업의 진상을 낱낱이 밝힌 책이다. 아울러 몸과 마음을 근본적으로 변화시켜 암을 치유할 수 있는 다양한 대체요법도 소개한다.
(※ 본 도서는 기존 <항암제로 살해당하다>와 내용이 같습니다.)
책속에서
항암제의 부작용 가운데 하나로 구토가 있다. 그런데 의사는 구토를 억제하는 제토제도 함께 병용한다. 예를 들면 시스플라틴이라는 항암제는 환자에게 맹렬한 구토를 유발한다(독이므로 몸이 밖으로 배출하려는 것이다). 이외에도 신부전도 일으킨다. 그야말로 환자를 죽음으로 이르게 하는 약이다.-본문 109p 중에서

“항암제는 고가의 약품이므로 그것을 사용하는 대가로 ‘연구비’라는 명목의 뒷돈이 병원 또는 의사에게 제공되는 관행 또한 항암제가 다량 사용되는 이유 중 하나로 작용하고 있다.” 그들에겐 사람의 생명보다 돈이 가장 중요한 것이다. 이런 의사들이 펴낸 교과서는 말 그대로 ‘악마의 진단 지침서’라고 불러야 하지 않을까!
항암제란 암세포를 죽이는 목적으로 투여하는 세포독이다. 그런데 항암제가 무서운 까닭은 정상세포까지 죽이기 때문이다. 다시 말해서 이 맹독을 몸속에 ‘퍼붓기’ 때문에 환자는 지옥의 고통을 겪는다. 여기에 개복수술에 따른 절제도 환자에게 엄청난 고통을 안겨준다.-본문 102p 중에서

    1부 항암제, 방사선, 수술로 암을 치료할 수 없다
- 암 전문의들의 충격적인 고백

1장 암은 스스로 고칠 수 있다
현직 의사의 용기 있는 발언/긴장을 잘하는 기질이 바로 암 체질/암 검진은 절대 받지 마라/
의외로 암은 쉽게 고칠 수 있다/전이는 병을 치료할 수 있는 기회/껄걸 웃으면 암이 낫는다

2장 약을 끊으면 병이 낫는다
면역력을 높인다/암은 스트레스성 질병이다/병을 더하는 블랙코미디 같은 현실/병을 치료하는 4가지 방법｜쾌적하게 살면 암은 자연히 사라진다｜4~5cm의 위암도 반 년 정도면 사라진다

3장 엉터리에다 무성의한 암 치료
구토, 탈모, 방사선 화상… 이것이 치료인가｜무치료가 정답이다｜악마의 진단 지침서｜생존율이라는 거짓말에 속지 마라｜뒷북치는 의사｜생체실험용 인간｜조금씩 오랜 기간 투여하는 방법은 제약업체도 좋아한다

4장 항암제는 무력하다
반항암제 유전자의 충격｜암을 잠시 잠재워둔다는 휴면요법에 관한 시비｜영양요법과 마음에 눈을 돌려라｜‘앞으로 3개월’에서 생환하다

5장 메스, 항암제, 방사선 모두 버리고 암에 도전한다
입 안의 ‘전지’가 장난을 한다｜금속과 전자파의 진동으로 DNA가 파괴된다｜항암제 등으로 흉포한 암이 살아남는다｜기본전략을 착각하지 마라

6장 항암제, 방사선, 수술을 멈춰야 한다는 의사들의 증언
마지막에는 항암제의 독 때문에 죽는다｜의사가 암에 걸리면 항암제 치료를 거부한다｜환자의 70~80%는 항암제, 수술로 죽는다｜수술로 장기와 암을 모두 잘라버리고는 ‘나았다’고 한다｜항암제로 인해 서서히 죽어간다

7장 사람을 해치지 않고 생명을 구하는 대체요법
거대화학-약물요법의 독점 지배｜대체요법으로 전환하는 세계의 암 치료｜미국에서 일고 있는 대체의료의 큰 물결...

     ‘암환자의 80%는 항암제와 방사선 요법 등으로 살해되고 있다’는 충격적인 고발서! 암 전문학자들이 증언하는 전율할 만한 내막과 아우슈비츠 수용소나 일본군 731부대의 학살극과도 같은 거대자본의 화학이권에 얽힌 악랄한 암산업의 진상을 낱낱이 밝힌 책이다. 아울러 몸과 마음을 근본적으로 변화시켜 암을 치유할 수 있는 다양한 대체요법도 소개한다.

‘암환자의 80%는 항암제로 살해되고 있다’는 충격적인 고발서!
항암제로 살해당하다니? 암을 치료하는 데 쓰는 물질이 암환자를 살리기는커녕 죽이다니? 항암제가 발암물질이라니? 이런 아이러니한 일이 있을 수 있을까? 그런데 사실이다.
“항암제로는 암을 치료할 수 없다. 오히려 암을 키울 뿐이다!” “항암제를 투여하는 화학요법은 무력하다!”
‘암환자의 80%는 항암제와 방사선 요법 등으로 살해되고 있다’는 충격적인 고발서! 암 전문학자들이 증언하는 전율할 만한 내막과 아우슈비츠 수용소나 일본군 731부대의 학살극과도 같은 거대자본의 화학이권에 얽힌 악랄한 암산업의 진상을 낱낱이 밝힌 책이다. 아울러 몸과 마음을 근본적으로 변화시켜 암을 치유할 수 있는 다양한 대체요법도 소개한다.

이것은 세계를 대표하는 암 연구시설인 미국 국립암연구소(NCI) 소장이 미 의회에서 한 증언이다. 그것은 항암제를 투여해도 암세포를 곧바로 반항암제 유전자(ADG)로 변화시켜 항암제를 무력화시킨다는 충격적인 내용이었다.

그런데 일본의 경우, 의학계뿐 아니라 언론매체조차 이 사실에 대해 입을 다물었다. 항암제가 듣지 않는다는 충격적인 사실이 세상에 알려지면 수조, 아니 수십조 엔에 달하는 항암제 시장은 단숨에 붕괴될 것이 당연했기 때문이다. 그들은 단 하나밖에 없는 소중한 생명의 소멸보다 수입원의 소멸이 훨씬 중요한 문제였다.

이런 내용은 시작에 불과하다. 더 경악스런 내용이 계속 이어지기 때문이다. 이 책 《항암제로 살해당하다 ① - 항암제 상식편》(중앙생활사 발행) 속에는 암환자와 그 가족, 더 나아가 의료계 전체를 발칵 뒤집어놓을 충격적인 내용들이 가득 차 있다.
암 전문의들의 충격적인 고백과 암을 치료하는 4가지 방법 소개!

이 책은 ‘암환자의 80%는 항암제와 방사선 요법 등으로 살해되고 있다’는 충격적인 고발서다. 암 전문학자들이 증언하는 전율할 만한 내막과 아우슈비츠 수용소나 일본군 731부대의 학살극과도 같은 거대자본의 화학이권에 얽힌 악랄한 암산업의 진상을 낱낱이 밝힌 책이다.
일본의 경우, 매년 31만 명의 암환자가 목숨을 잃고 있다. 많은 의사들은 “그 중 25만 명 가까이가 실은 암이 아니고, 항암제의 맹독성이나 방사능 치료의 유해성, 수술로 인한 후유증으로 살해된다”라는 놀라운 증언을 하고 있다.

어느 대학병원의 의사가 그 병원에서 1년간 사망한 암환자의 사망원인을 규명한 결과, 놀랍게도 “80%가 암에 의해서가 아니고 항암제 등의 암 치료가 원인이 되어 죽었다(살해되었다)”는 것이 판명되었다고 한다. 그러한 사실 규명의 의학 논문을 학장에게 보였더니 그 자리에서 찢어 없앴다는 것이다.

이러한 진실이 환자들에게 폭로되면, 어떤 소동이 벌어질지 불을 보듯 뻔하다. 이렇듯 아우슈비츠의 대학살에 버금가는 사실에 모골이 송연해진다. ‘의료살육’의 현실은 아마 한국에서도 동일할 것이다. ‘암산업’이란 거대한 돈벌이 사업이 세계의 의학계에 만연하고 있기 때문이다.
이 책은 이러한 암 전문의들의 충격적인 고백 외에 대체의료에 관한 최신 자료집도 수록되어 있다. 또한 암을 예방하는 방법과 치료법 등도 실려 있다.


저자
후나세 순스케 (船瀨俊介) - 1950년 후쿠오카현에서 태어났다. 1969년 규슈대학 이학부에 입학하였으나 1971년 도쿄로 상경, 와세다대학 제1문학부에 다시 입학하였다. 와세다대생협(生協) 활동 후 미일(美日)학생회의 일본 대표로 미국을 방문한 그는 랠프 네이더(Ralph Nader)가 이끄는 조직 및 미소비자연맹(CU)과 교류를 시작하고, 1975년 동 학부 사회학과를 졸업한 후 일본소비자연맹의 출판, 편집활동에 참여하였다. 1986년 8월 독립한 후에는 소비자·환경문제를 중심으로 평론, 집필, 강연활동을 현재까지 꾸준히 실천하고 있다. 저서로는 《항암제로 살해당하다 ①-항암제 상식편》《항암제로 살해당하다 -! 웃음의 면역학편》《항암제로 살해당하다 ③ -암 자연치유편》 등 다수가 있다.

김하경 - 계명대학교와 동 대학원을 졸업했으며 일어일문학을 전공하였다. 계명대학교, 대경대학, 경북외국어대학에서 일본어 강의를 하였으며, SBS 번역대상 최종심사기관으로 위촉된 (주)엔터스코리아 전속 번역가로 활동 중이다. 역서로는 《그림으로 쉽게 배우는 지압 비타민 100》《먹으면 약이 되는 식품 136가지》《15분마다 펜을 들어라》《메모혁명》 외 다수가 있다.

기준성 - 백우산인(白牛山人) 동천(東川) 기준성(奇埈成)은 1926년 광주(光州)에서 고봉(高峰) 기대승(奇大升) 선생의 13세손으로 태어났다. 일찍이 해방 전후에 반일·민주화·반체제 운동의 국사범으로 10여 년간 옥중생활을 하면서 동서고금의 건강법을 섭렵, 탐구하여 자연요법 연구의 명실공히 일인자가 되었다. 동의부항(東醫附缸)을 개발하고 네거티브 요법을 창안한 그는 현재 자연식동호회 회장, 한국자연식협회 회장, 동의부항학회 회장으로 왕성한 활동을 하고 있다. 저서로는 《암 두렵지 않다》《누구나 쉽고 간편하게 할 수 있는 동의부항 건강법》《암은 낫는다 암은 고칠 수 있다》 등 50여 권이 있다.

암 뿐만이 아니라 모든 질병은 예방이 첫째입니다.

[엔자임 감소의 위험 신호 20 가지]

  

1. 감기에 잘 걸린다.

2. 근육통, 관절통, 요통이 있다.

3. 변비, 설사, 악취가 나는 변이 계속된다.

4. 피부 트러블이 심하고 여드름, 뾰루지 등이 잘 생긴다.

5. 냉증이 있다.

6. 식욕부진, 구토, 위통이 있다.

7. 가슴앓이(위에서 식도의 상복부 및 인두 부근에 고열이 나거나 송곳으로 찌르듯이 아픈 증세)가 있고 잘 체하며 트림이 잦다.

8. 눈이 피곤하고 침침하다.

9. 두통, 불면이 있다.

10. 머리카락이 잘 빠지고 가늘어졌다.

11. 기미나 주름이 늘어났다.

12. 체중이 늘어났다(또는 갑자기 체중이 감소했다.)

13. 저림 증상이 자주 나타난다.

14. 기분이 잘 가라앉고 우울증 기미가 있다.

15. 집중력이 떨어지고 쉽게 초조해진다.

16. 화를 자주 낸다.

17. 잘 붓는다.

18. 피로감과 현기증이 잦다.

19. 식품 알레르기, 아토피, 천식 등의 지병이 있다.

20. 귀울림(이명)이 잦다.

  
이러한 변화를 자각하면서도 ‘피곤하니까’, ‘요즘 꽤 바빴지’, ‘나이가 드니 어쩔 수 없군’ 하며 몸을 잘 돌보지 않았던 사람도 꽤 많을 것이다. 확실히 나이를 먹으면 육체는 서서히 노쇠한다. 이것은 자연스러운 변화다. 하지만 이러한 변화는 어느 날 불현 듯 ‘아, 그러고 보니……’라고 느낄 정도로 미묘하게 진행해간다.

‘최근 갑자기’, ‘요즘 특히’와 같은 변화라면 주의할 필요가 있다.

엔자임이 감소하고 있다는 것을 전하기 위해 몸이 내보내는 위험 신호일지도 모르기 때문이다.

  

자각 증상이 하나라도 있는 사람은 반드시 이번 기회에 엔자임 요법에 기반을 둔 7종 건강법(① 올바른 식사 ② 좋은 물(해양심층수) ③ 올바른 배설 ④ 올바른 호흡 ⑤ 적당한 운동 ⑥ 충분한 휴식과 숙면 ⑦ 웃음과 행복감)을 실천해 ! 맒철.

위험 신호가 사라지고 체력이 되살아나는 것을 확실히 느낄 수 있습니다.







  

자녀들앞의 부모의 모습

"표시하기"클릭  

♧ 자녀들앞의 부모의 모습 ♧

♥ 존경과 사랑을 유산으로 삼는다.

아버지가 아들에게 물려줄 가장 위대한 유산은
그 아들의 어머니를 사랑하는 것이고,
어머니가 딸에게 줄 가장 좋은 선물은
그 딸의 아버지를 존경하는 것이다.

♥ 자녀 중심의 부름말을 쓴다.

부부가 서로를 부를 때
"누구 엄마...." "누구 아빠...." 라고 하면
자녀에게도 소속감을 깊게 하여 좋다.

♥ 부모공경을 보여준다.

효는 백행의 근본이다.
자식에게 바라는 것을 먼저 부모에게 드려라.

♥ 서로 돕는 모습을 보여준다.

일하기 싫은사람은 먹지도 마라.
부부가 서로 돕는다면 그
자녀들은 접시라도 잡는다.

♥ 서로 허물을 나무라지 않는다.

부모의 허물은 자녀의 수치이고
자녀의 허물은 부모의 수치이다.
자녀 앞에서 배우자의 허물을 들추거나
좋지 않은 별명을 부르지 말라.

♥ 화해하는 모습을 보여준다.

자식은 부모의 거울이다. 자녀 앞에서 싸움을 했다면
그 앞에서 화해하는 모습도 보여주어야 한다.

♥ 자녀에게도 용서를 청한다.

고래 싸움에 새우등 터진다.
부부싸움의 가장 큰 피해자는 자녀들이다.
부부가 함께
자녀에게도 용서를 청하고 보상을 하라.

♥ 자녀에게서도 배운다.
자녀는 신세대의 모델이다.

자녀들의 성장과정을 보면서
새로운 삶의 지식을 배우고,
깨달음을 준 공로를 칭찬과 사랑으로 갚으라.

♥ 칭찬과 격려를 보여준다.

가장 훌륭한 교육은 사랑의 행위이다.
잘못을 저질렀을 때에도 사랑으로 감싸주고
위로와 격려를 아끼지 말라.

♥ 꾸지람은 몰래한다.

자녀들 앞에서
배우자의 자존심을 꺾지 말라.
꾸짖을 일이 있으면
자녀들 몰래 단둘이 나눌 일이다.

     - 좋은글 - 中에서 -


With In My Father's Arms(아버지를 생각하면서 부른노래)