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संकट में भगवान

मंदिर में सन्नाटा पसरा ,देव सभी मिल बात करे
इस कोरोना वाइरस ने ,  बहुत  बुरे हालत करे
रोज भक्त जो मंदिर आते ,हमको शीश झुकाते थे
भजन कीर्तन मंत्र पाठ कर ,प्रभु की महिमा गाते थे
पर जब से है इस कोरोना ,संकट ने आ घेर लिया
कोई हमको नहीं पूछता ,सब ने है मुंह फेर लिया
ना परशाद चढ़ाता कोई ,ना अभिषेक कराता है
बाहर से ही शीश नमाता ,और सटक फिर जाता है
हम भ्रम में थे ,संकट में सब ,आ गुहार लगाएंगे
ज्यादा भक्तिभाव से आकर ,पूजा हमे चढ़ाएंगे
किन्तु संक्रमण के भय कारण ,सारे मंदिर बंद हुए
भीड़भाड़ ना हो बचने को ,उत्सव पर प्रतिबंध हुए
कुछ महीनो में ,भक्तिभाव का ,ऐसा हुआ सफाया है
मानव से ज्यादा  देवों  पर ,लगता संकट आया है
शिवजी बोले ,सच अबके तो ,टूट गया है मेरा मन
ना कोई भीड़ लगी भक्तों की ,बीत गया पूरा सावन
ना कावड़ ,गंगाजल आया ,ऐसा बंटाधार  हुआ
शिवरात्रि को शादी थी पर मेरा ना श्रृंगार हुआ
अभिषेक ना शहद शर्करा ,नहीं भांग का भोग चढ़ा
इस कोरोना के कीड़े ने ,किया मेरा नुक्सान बड़ा
बड़े रुआंसा ,कान्हा बोले ,मेरा बर्थडे नहीं मना
ना तो सजी झांकियां कोई ,ना ज्यादा परशाद बना
ना तो हुई रासलीलाएं ,ना भक्तों का रेला था
ना थे भजन कीर्तन बस मैं ,बैठा रहा अकेला था
माता रानी बड़ी दुखी थी ,नवरात्रे सूखे  बीते
ना थी कोई भीड़ भक्तों की ,मंदिर थे रीते रीते
ना श्रृंगार ,चढ़ावा कोई ,ना ही चूनरें चढ़ी नयी
ना थी चौकी ,ना भंडारे ,ना ही रतजगा हुआ कहीं
थे ग़मगीन गणपति बप्पा ,मना न उनका जन्मोत्सव
दस दिन की वो भव्य झांकियां ,भीड़भाड़ वाला वैभव
ना दर्शन की लम्बी लाइन ,नहीं चढ़ावा ,ना मोदक
ऐसा फीका जन्मोत्सव तो ,मेरा नहीं हुआ अब तक
सबने मीटिंग करी ,एक स्वर में मिल करके यही कहा
धर्मव्यवस्था बैठ जायेगी ,यदि ये ही माहौल रहा
इसीलिये आवश्यक है अब ,कृपा विष्णु भगवंत करे
 होय अवतरित वेक्सीन में ,कोरोना का अंत करें  
प्रभु तुम्हारे आगे कोरोना ,बौना है ,संहार करो
अपने दुखी त्रसित भक्तों पर जल्दी यह उपकार करो
जिससे भक्तिभाव फिर जागे ,मंदिर में रौनक आये
चढ़े चढ़ावा ,भजन कीर्तन ,लौट पुराने दिन आये

मदन मोहन बाहेती 'घोटू '

एक तारा

 सूना सूना सा  जीवन था  ,मेरे मन की मीत  बनी तुम
तारा,तुम एकतारा बन कर ,जीवन का संगीत बनी तुम

मैं पतझड़ का सूखा तरु था ,तुम आयी तो विकसे किसलय
सुरभित हुआ हृदय का उपवन ,मेरे स्वर में आयी फिर लय
आहट  हुई मुस्कराहट की ,फिर से इन फीके  अधरों पर
फिर से मन उन्मुक्त गगन में ,लगा फड़फड़ाने ,अपने पर
हार गया मैं अपना सब कुछ ,ऐसी प्यारी जीत बनी तुम
तारा ,तुम एकतारा बन कर ,जीवन का संगीत बनी तुम

दग्ध हृदय को शीतलता दी ,और शीतल तन को दी ऊष्मा
अपना सारा प्यार उंढेला ,और  बरसा दी  तन की सुषमा
मुरझाई जीवन लतिका में ,नवजीवन संचार  हुआ फिर
एक दूजे को हुए समर्पित ,हम में इतना प्यार हुआ फिर
अब पल पल ,तुम्हारा संबल ,ऐसी जीवन रीत बनी तुम
तारा ,तुम एकतारा बन कर ,जीवन का संगीत बनी तुम

मदन मोहन बाहेती 'घोटू ' 

उनयासीवें जन्मदिवस पर

स्वाद वही ताजे वाला है ,भले हो गया हूँ मैं बासी
अब भी वही जोश कायम है भले हुआ  मैं उनयासी

बचपन से दोस्त ,गए कुछ छोड़ और कुछ रंग बदले
दांत संग कुछ छोड़ गए है , काले  केश ,हुए उजले
परिवार के सब बच्ची  बच्चों , का  निज  परिवार बना  
कभी दूर का ,कभी पास का ,एक अजब व्यवहार बना
रोज भुलाता ,बीती बातें ,सारी, जो चुभ चुभ  जाती
पर दाढ़ी के बालों जैसी ,रोज सुबह फिर उग आती
मन तो उतना रसिक ना रहा ,जिव्हा पर रस की लोभी
लालायित रहती खाने को ,मीठा ,चाट ,मिले जो भी
अब ना तेजी रही चाल में ,ना ही तेजी बोली में
पड़ने फीके लगे रंग सब ,जीवन की रंगोली  में
वानप्रस्थ की उमर बिता दी ,और बना ना सन्यासी
अब भी वही जोश है कायम ,भले हुआ मैं उनयासी
 
वो ही दीवारें ,वो ही छत है ,और वैसा ही आंगन है
चहल पहल वाले घर में अब ,व्याप्त हुआ सूनापन है  
नज़रें वही ,नज़रिया लेकिन धीरे धीरे बदल  रहा
ऐसा लगता है कि जैसे ,समय हाथ से फिसल रहा
घर में हम दो ही प्राणी है ,बूढ़े ,तन से थके थके
मैं हूँ और मेरी पत्नी हम ,एक दूजे का ख्याल रखें
मन है सुदृढ़ ,भले ही तन में ,बाकी नहीं सुगढ़ता है
फिर भी ताकत है लड़ने की ,बिमारी से लड़ता है
साथ उमर के सबको ही ,करना पड़ता समझौता है
तन तो बूढा हो जाता है ,मन कब बूढ़ा होता है
भरा हुआ जीने का जज्बा  ,और उमंग अच्छी खासी
अब भी वही जोश कायम है ,भले हुआ मैं उनयासी

मदन मोहन बाहेती 'घोटू '

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ख की खराश -खुदा से अरदास

ऐ खुदा ,ये खाखसार खादिम कब तक ख़ामोशी से
ख्यालों की दुनिया में खरामा खरामा जीता रहेगा
और ख्वामख़्वाह ख़ाली बैठा खून के घूँट पीता रहेगा
इसलिये ऐ  ख़ल्क़ के बादशाह ,मेरी ख्वाइश पूरी करवा दे
किसी ख़ास ,खूबसूरत ,खुशअदा ,खुशमिजाज ख़ातून को ,
मेरी शरीकेहयात और ख्वाबों की मलिका बनाकर भिजवा दे
जिस खुलेदिल ,खानदानी खातून की खुशामदीद मेरे जीवन को ,
खुशनुमा बना कर खुशहाली की खुशबू से महका दे
जिसकी शख्शियत की खसूसियत में मासूमियत हो
जो खुशहाल ,हमख़याल और खुशनियत हो
जो खुशपेशानी खूबसूरती का खजाना हो
जिसके मोहब्बत के खुमार में दिल दीवाना हो
जिसकी आँखों में चमक और चेहरे पर खिलखिलाहट हो
बोली में खनखनाहट और लबों पर मुस्कराहट हो
मैं  खुशनसीब ख़ुशी ख़ुशी उसकी खिदमत ,खातिरदारी ,
और ख़ुशामद में मशरूफ  रहूंगा
उसकी पूरी देख रेख कर खुदा से,
 उसकी ख़ैरख़्वाही की  दुआ मांगता रहूंगा
 
खाखसार  खादिम 'घोटू '

【SEAnews】Review：The baptism of the Holy Spirit (As sly as snakes and as innocent as doves)-E

SEAnews SEA Research, BLK 758 Yishun Street 72 #09-444 Singapore 760758 India Front Line Report HOME Greetings Digest Classified MISC About Us Readers' Voice 《New book》An Epic Tale of the People of the Covenant 《新书》盟约之民的史诗故事 《新刊》契約の民の流浪史 右ペイン vol.200711 ◎ Chinese ◎ Japanese Review：The baptism of the Holy Spirit (As sly as snakes and as innocent as doves) 　Jesus said, "The Pharisees and the teachers of the law have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so. As for you, be as sly as snakes and as innocent as doves." (Thomas 39) 　　　　　　−−−−−−−−−−−−−− Jesus, in the three of the four Gospels of the New Testament, that is, 'the Gospel of Mark,' 'the Gospel of Matthew' and 'the Gospel of Luke,' visited the Temple of Jerusalem during the Passover feast only once at the end of his missionary work. However, he, in 'the Gospel of John,' visited the temple during the Passover feast three times. So it seems that Jesus' missionary work spanned at least three years. According to 《the Gospel of John》, Jesus made a debut to the religious society of Jerusalem with testimony of John the Baptist in Bethany (John 1:19-34) and in the next year he went up to Jerusalem and made a drastic measure, that is, made a whip out of cords, and drove all the merchants from the temple area. By the way, the Passover Feast is celebrated on the 14th or 15th day counting from the new moon of Ni-san (March–April on the Gregorian calendar). Ni-san is the first month of the Jewish calendar, it corresponds to January in the solar calendar. So even though it was the next year, it passed less than a month from his debut. Not only did Jesus step into the temple and drive away the merchants, but he boasted to the priests, who demanded of him, "What miraculous sign can you show us to prove your authority to do all this?" "Destroy this temple, and I will raise it again in three days." (John 2:13-20) Spiritual rebirth = Restoration of 'the primitive integration' There was a man of the Pharisees named Nicodemus. He came to Jesus at that night and said, "Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him." In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again." "How can a man be born when he is old?" Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!" Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, 'You must be born again.' The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit." (John 3:1-8) It seems that Jesus revealed to Nicodemus that the 'primitive integration' is only restored through 'spiritual rebirth' or the so-called "ZaihuoXiancheng (再活现成: Resurrection)" of Zen Buddhism(禅宗). The baptism of the Holy Spirit Afterwards, he stayed in the Judean countryside with his disciples, and started the activity of baptizing with the Holy Spirit. But his disciples seem to have baptized the newcomers with water. (John 3:22) Jesus then revealed the essence of "The Baptism of the Holy Spirit" in the synagogue of Capernaum, a town on the north bank of the Sea of Galilee, as follows. "I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in him. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your forefathers ate manna and died, but he who feeds on this bread will live forever." Many of his disciples who heard this said, "This is a hard teaching. Who can accept it?" and left Jesus and no longer followed him. (John 6:53-66) Three-One mysterious substance Except for Thomas, only Nathanael and Philip could understand the words of Jesus at that time, but John, James, both the Greater and the Less, and Peter probably could not understand. According to the Gospel of Thomas, recognition of the original self as 'the children of the light' or 'the children of Father' is the realization of the Kingdom of God and it is the essence of 'the baptism of the Holy Spirit.' It seems that Thomas established this quintessence as the doctrine of 'Three-One mysterious substance (三一妙身)' during his preaching tour of India and China after Jesus' death. The doctrine of 'Three-One mysterious substance' not only had a seismic effect on the Mahayana Buddhism movement (大乗仏教運動) that had emerged in India at that time and became the catalyst for the rise of the philosophy of Tiantai-Huayen (天台・華厳哲学) and Zen Buddhism in China but also contributed to the birth of Islam. ○Huayen philosophy Chinese Hua-yan Buddhist Cheng-guan (澄観760-820) preached that 'Li (理reality or truth),' which is absolutely free from spatial and temporal limitations, is ever manifested in 'Shi (事appearance),' which is under spatial and temporal limitations. Another Hua-yan Buddhist Fa-zang (法蔵643-720) said, "Li does not exist without Shi, for what is pure is ever mixed, what is absolute reality is ever manifested in appearance. Shi comprises Li in its entirety, for what is mixed is ever pure. Li and Shi exist freely by themselves; yet there is no impediment between what is pure and what is mixed. As soon as one understands this, one's mind is simply and abruptly enlightened." However, in fact, few can really reach this level of intellection through such metaphysical approach. Therefore, the leading masters of Zen Buddhism, Dong-shan Liao-jie (洞山了价) and Lin-ji Yi-xuan (臨済義玄) developed their distinctive pedagogical methods or formulas, such as 'Wu Wei Pian Zheng (五位偏正: The Five Relations Between Particularity and Universality)' and 'Si Liao Jian (四料簡: Four Processes for the Liberation of Subjectivity and Objectivity)' respectively. ○Tiantai philosophy Indian Mahayana Buddhist Nagarjuna (150?-250?) described this theory in his book "The Treatise on the Middle Way" and stated: "Dharmas (phenomena) are born of causes and conditions. I say they are thus empty. They are also called the temporary name, and that is also the truth of the Middle Way." In this world, individual events and things perceived by men through their five senses are merely provisional names given to each process of changes. Thus they are called the temporary name. And they are not substantive, so, called emptiness. However, the truth only exists as universality within individual events and things and does not exist without individual appearances. Therefore, Nagarjuna called it the truth of the Middle Way. During Wei, Jin, and Southern and Northern Dynasties period (魏晋南北朝時代220-589 CE) of China, Hui-wen (慧文550-577), the founder of Tiantai Buddhism (天台宗), who read this verse and at once perceived the triple truth (三諦), namely, the truth of emptiness (空), the truth of temporariness (仮) and the truth of mean (中), explained as follows. "These three - emptiness, temporariness and mean - penetrate one another and are found perfectly harmonized and united. One should not consider the three truths as separate but as the perfectly harmonious three fold truth." Aziguan (阿字観) The main scripture of esoteric Buddhism, 'Mahavairocana Tantra (大日経),' introduces a method of meditation called 'Aziguan (or Ajikan阿字観: rite of meditating upon the Sanskrit syllable 'Ah')' as a measure of realizing 'the intrinsic self-control of human beings.' According to it, all of the universe and human life are attributed to 'A (阿),' and 'A' is regarded as the root of all dharmas. Aziguan is none other than bodily understanding the substance of all things are 'non-occurrence' in nature. Aziguan is a religious meditation to visualize this principle. The scripture also adds that "The content of the Aziguan can be divided into following three parts, 'Guansheng (観声),' 'Guanzi (観字)' and 'Guanshixiang (観実相).' These three parts are the methods of one mind satisfaction at the same time (一心同時具足之法). However, when beginning to learn the practice, it is often difficult to enter the mystery, so for convenience, it can be viewed separately." And it explains the key points of "Guansheng," "Guanzi" and "Guanshixiang" as follows. (1) Guansheng (観声see sound): One makes Stipulation mudra (定印) with his hands and says "Ah (阿)" as his breath comes in and out, entrust his voice to his breath, and breathes steadily. (2)Guanzi (観字see letter): One views a letter of the word '阿 (Ah).' One should be concentrated on it moment-to-moment and devote himself completely to the letter '阿' so that his delusion will retreat day by day. (3)Guanshixiang (観実相see reality): One contemplates the letter of the word '阿,' the image lotus or moon to realize that everything in the universe is not born from the beginning but exists as it is. By the way, this scripture, whose full name is "the Mahavairocana Abhisambodhi Vikurvita AdhiSthana Tantra," was translated into Chinese by Subhakarasimha (善無畏) from India and Buddhist monks of Tang Dynasty in 724 and also translated into Tibetan by Silendrabodhi and ka-ba-dpal-brtsegs in 812 but the original Sanskrit text has not been discovered. Thus, it seems to have been established in the middle of the 7th century. It is said that the founder of Japanese Shingon sect (日本真言宗), Kobo Daishi Kukai (弘法大師空海) brought it to Japan. Examples of meditation methods for training in the Shingon sect include 'Susokan (数息観),' 'Asokan (阿息観),' and 'Gachirinkan (月輪観).' 'Aziguan' and 'Three-One mysterious substance' The reason why 'Ah' was regarded as the root of all dharmas is probably due to the prosperity of Jingjiao (景教Keikyo: Luminous Religion) that praised Allah (阿羅訶歟) as the eternal true lord of 'Three-One mysterious substance (三一妙身).' When the practitioners of the Shingon sect envision the content of enlightenment, make various symbolic signs with the fingers of their hands as manifestations. These signs are called mudra (印相). If one raises his right hand to the level of his chest with the palm facing forward, that is the form of Semui-in (施無畏印) and represents bestowing fearlessness. If one sits with crossed his legs and places the palms of both his hands on top of each other in front of his belly, this gesture is specifically called Hokkaijo-in (法界定印the Dharma-realm meditation mudra), which is famous for being taken on the occasion of Zen meditation. In the case of Hokkaijo-in of the esoteric Buddhism, some time one makes a ring with his thumb and forefinger (or middle finger or ring finger). Therefore, the portraits of Jesus in a pose in which a ring is made with the ring finger and the thumb of his right hand, and the remaining three fingers are raised, known as the representative icon of the Eastern Church, seem to integrate 'Semui-in' which encourages the opponent to "don't be afraid" and 'Hokkaijo-in' which is a gesture of meditation. As sly as snakes and as innocent as doves Jesus said, "The Pharisees and the teachers of the law have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so. As for you, be as sly as snakes and as innocent as doves." (Thomas 39) According to Mr. Sasagu Arai, author of the Japanese version of 《The Gospel of Thomas》, the phrase 'keys of knowledge' in the verse thirty nine of 《the Gospel of Thomas》 is almost same with parallel words in Chapter 11 verse 52 of 《the Gospel of Luke》. However, in 《the Gospel of Thomas》, 'knowledge' is singular and 'key' is plural. In 《the Gospel of Luke》, 'knowledge' is plural, and 'key' is singular. In 《the Gospel of Luke》, the knowledges to reach heaven are various, but there is only one key through those knowledges to heaven. On the other hand, in the parallel article of Chapter 23 verse 13 of 《the Gospel of Matthew》, the part corresponding to 'the key of knowledge' is 'the kingdom of heaven.' The expression 'as sly as snakes and as innocent as doves' is almost the same as the latter half of Chapter 10 verse 16 of 《the Gospel of Matthew》 as below. "I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves." However, in 《the Gospel of Thomas》, this word is used in a completely different context. To Thomas, 'knowledge (Gnosis)' is the recognition of "the original self" even from the description in the verses 3 and 67 of the Gospel of Thomas. In other words, 'knowledge' is 'the kingdom of heaven' itself, and there is only one, but there are various 'keys' to reach it. Therefore, "you must find it (the key) as slyly as a snake, and return to 'the original self' obediently like a dove, in other words, to restore 'the primitive integration.' ＜To be continued＞ What is "Baptism with The Holy Spirit"? According to the dialectic of the Gospel of John, 【Thesis】"A man can possess eternal life through accepting testimony of the Son of man and being baptized by him." (John 5:24) 【Anti-thesis】But "The one who comes from the earth cannot accept the testimony by one from heaven." (John 3:32) How then can a man possess eternal life? 【Synthesis】"If you want to be baptized with the Holy Spirit, you can just go back to the word which was with God in the beginning (John 1:1) and certify that God is truthful. (John 3:33)" When he said, "You are Huichao," Zen Master Fayan thrusted vivid Self in Huichao in front of his eyes. Purchase here One world：AD-SEAnews AD-SEAnews, New concept of SEAnews, aims to realize borderless one world. Your Comments / Unsubscribe Tweet to @TwitterDev Tweets by SeanewsSg width="200" border="0"> SEAnews Messenger SEAnewsFacebook SEAnews eBookstore SEAnews world circulation 　 The origin of Christianity：An Epic Tale of the People of the Covenant 　　In the region from Mesopotamia situated within the Tigris–Euphrates river to Palestine, city states, where agricultural and nomadic people had lived together, have risen and fallen since ancient times. The agricultural people played leading role in the most of these city states. However, the nomads, such as Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, Asher, Manasseh, Ephraim and so on formed a union of independent tribes and established the unity of religion and politics based on the covenant of the single founder Abraham and God from 3,000 to 4,000 years ago in Palestine region and appeared on history's center stage replacing agricultural people. Thus the People of the Covenant was born. 　In [Part 1: The Wandering of the People of the Covenant] of this book, let's look at 'the birth of the People of the Covenant,' 'the formation of tribal nation,' 'the division and destruction of nations,' 'the period of Persian rule' and 'the period of Hellenistic rule.' 　In [Part 2: Genealogy of Hassidim], let's examine the periods of 'Maccabean Revolt,' 'Hasmonean Dynasty,' and 'Herod Dynasty.' 　In [Part 3: The Church Movement and Jesus] let's examine the relationship between 'the Church Movement' and Jesus, his disciples, the High Priest, and the royal family. 　In [Part 4: The Challenge of Paul] we will focuse on Paul's teachings and Paul's missionary work. 　In [Part 5:Rebuilding of the faith of "Second Coming" and criticism against Paul], we will focus on rebuilding the faith of the second coming after the Jewish war and the criticism against Paul that arose in the rebuilding process. 　In [Part 6: Palestine and Zionism] we will examine the current situation of Israel and Palestine in the context of the theme "The Wandering of the People of the Covenant." 　In [Part 7: The baptism of the Holy Spirit], let's look at the spirit behind the words of Jesus and his disciples written in "Gospel of Thomas", "Acts (Paul)", "Gospel of John" and "Gospel of Matthew." Atsushi Murakami, May 2019 in Singapore US UK DE FR ES IT NL JP BR CA MX AU IN 　Peace, Jesus has left with us (John 14:27), is now obvious. In both the east and west, despite differences of religion, the wisdom needed to survive turbulent times is the same. The secret of "Baptism of the Holy Spirit" taught by Jesus was brought in Mahayana Buddhism, Islam and other religions and has inherited until now. I would be pleased if I could share the essence of the baptism of the Holy Spirit with the readers of this book. 　 基督教的起源：盟约之民的史诗故事 　 　从底格里斯-幼发拉底两条河流之间的美索不达米亚到巴勒斯坦的地区，自古以来农业民族和游牧民族共同生活的城邦兴亡。在大多数的这些城市里农业民族扮演主角。不过，大约在3000年到4000年前，游牧民族，如; 流便(Reuben),西缅(Simeon),利未(Levi),犹大(Judah),以萨迦(Issachar),西布伦(Zebulun),约瑟(Joseph),便雅悯(Benjamin),但(Dan),拿弗他利(Naphtali),迦得(Gad),亚设(Asher)，玛拿西(Manasseh)和以法莲(Ephraim)等等，在巴勒斯坦地区组织了基于单一始祖亚伯拉罕与上帝盟约的一个独立的部落联盟，也就是政教合一的政体从而取代农业民族首次出现在历史舞台上作为主角。这就是『盟约之民(People of the Covenant)』的诞生。 　在本书《第一部：盟约之民的流浪》中，让我们看看『圣约之民诞生』，『部落国家的形成』，『国家的分裂与灭亡』，『波斯统治时期』和『希腊化时期』。 　在《第二部：哈西迪姆的家谱》中，让我们看看『马加比家族起义』，『哈斯莫纳王朝』和『希律王朝』时期。 　在《第三部：教会运动和耶稣》中，让我们看看『教会运动』与耶稣，他的门徒，大祭司和王室之间的关系。 　在《第五部：再临信仰的重新构筑和批评保罗》中，我们将关注在第二次犹太战争后的重建再临信仰以及在重建过程中出现的对保罗的批评。 　在《第七部：圣灵的施洗》，让我们看看耶稣和他的门徒在『托马斯福音』，『使徒行传(保罗)』，『约翰福音』和『马太福音』里所说话背后的灵。 村上厚 敬呈于2019年5月在新加坡 　和平，耶稣留给我们的(约翰14:27)，现在已明朗。 　无论东方或西方，宗教的差异，在动荡时代生存的要谛皆立基于此。耶稣教导的"以圣灵施洗"的奥秘被大乘佛教，回教和其他宗教继承，直到现在一脉相传。如果通过这本书能够与读者分享以圣灵施洗的精髓，喜出望外。 　キリスト教の起源：契約の民の流浪史 　チグリス川とユーフラテス川に挟まれたメソポタミアからパレスチナにかけた地域には、古くから農耕民と遊牧民が共生する都市国家が興亡して来た。大部分の都市国家の主役は農耕民だったが、ルベン族、シメオン族、レビ族、ユダ族、イッサカル族、ゼブルン族、ヨセフ族、ベニヤミン族、ダン族、ナフタリ族、ガド族、アシェル族 マナセ族、エフライム族等から成る遊牧民は、今から３０００年乃至４０００年前に単一の始祖アブラハムと神との契約に基づく祭政一致の部族聯合を組織、農耕民に替わって歴史の表舞台に登場した。契約の民の誕生である。 　本書《第一部：契約の民の流浪》では、『契約の民の発祥』、『部族国家の形成』、『国家の分裂と滅亡』、『ペルシア属領時代』と『ヘレニズム時代』を俯瞰してみる。 　《第二部：ハシディームの系譜》では、『マカバイ戦争』、『ハスモン王朝』、『ヘロデ王朝』の時代を考察する。 　《第三部：教会運動とイエス》では、イエスおよびその弟子達や大祭司そして王室と『教会運動』の関わりを検証する。 　《第四部：パウロの挑戦》では、『パウロの教え』と『パウロの布教活動』に焦点を当てる。 　《第五部：再臨信仰の再構築とパウロ批判》では、ユダヤ戦争後の再臨信仰の再構築とその過程で生じたパウロ批判に注目してみる。 　《第六部：パレスチナとシオニズム》は、『契約の民の流浪』と言うテーマとの関わりの中でイスラエルとパレスチナの現状を検証する。 　《第七部：聖霊のバプテスマ》では、≪トマス福音書≫、≪使徒行伝(パウロ)≫、≪ヨハネ福音書≫、≪マタイ福音書≫に記されたイエスと弟子達の言葉の背後に隠されたスピリットに参じて見る。 村上厚 ２０１９年５月 シンガポール US UK DE FR ES IT NL JP BR CA MX AU IN 　イエスが残した平安(ヨハネ14:27)が、今あきらかに。 　洋の東西、宗教の如何を問わず、激動の時代を生き抜く要諦に変わりはない。イエスが説いた聖霊のバプテスマの奥義は、大乗仏教やイスラム教に受け継がれ、脈々と生き続けており、この書を通じて、読者とともに、聖霊のバプテスマの真髄を究尽できれば幸いである。   [Your Comments / Unsubscribe]／[您的意见/退订]／[ご意見／配信停止] Please do not directly reply to the e-mail address which is used for delivering the newsletter. 请别用递送新闻的邮件地址而直接回信。 メールをお届けした送信専用アドレスには返信しないで下さい。

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