Turn “Need to” Into “Want to”
“Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance; and perseverance, proven character; and proven character, hope: and hope doesn’t disappoint us, because God’s love has been poured out into our hearts through the Holy Spirit who was given to us.” (Romans 5:3-5 WEB)
In life, many things happen to us, and how events affect us is how we view and attach meaning to them.
The apostle Paul had this revelation, and he taught the church to view suffering in a new light—to rejoice in suffering because it produces perseverance, proven character, and hope.
He knew how to reframe the undesirable things in life to become something that he wanted.
Suffering produces pain, but Paul reframed it to mean the training of his perseverance, character, and hope. Something bad became something precious and valuable.
We can apply this mindset to anything in life so that our trust is always in God and not in our self-efforts.
For example, if you see yourself putting on weight, your flesh may cause you to think, “I must go on a diet and exercise more so that I can lose weight.” This way of viewing the situation makes you reactive—on the defensive posture instead of wholeheartedly choosing to do something because you love it. When something is viewed as a burdensome chore, you will struggle with it.
Instead, why not detach your goal from the activity and just focus on the enjoyment of the beneficial action? You are not trying to exercise to lose weight—you are already young, healthy, slim, fit, and strong. Jesus paid for you to freely receive health and healing by faith.
When you exercise, there doesn’t have to be a goal. You can reframe your mindset and exercise just because you find it fun and enjoyable. “I like to run and feel my body challenging its limits. At the same time, I get time to enjoy the beautiful scenery that God has made, and listen to the Holy Spirit speaking to me.”
Wow, just like that, exercise without needing to gain anything from it becomes something desirable, just like the enjoyable activity of playing games for fun. Guess what, you will still reap the fitness benefits of exercise when you do it.
This method of refraining things is important because we don’t want to fall into the deception of getting things done by self-effort. Whatever is done by the flesh apart from God’s blessing has to be tiresomely maintained by the flesh.
If you’re struggling financially, and you’re always thinking, “I need to work so that I can earn money,” you’ll be perpetually stressed out, your performance at work will de-prove, and the self-reliance hinders God’s gracious provision and favor that must be received by faith.
No, you’re not working to earn money. You are a child of the wealthiest King of Heaven and earth—money is not something worth worrying about. You are always well-supplied and never lacking. God’s blessing makes you truly wealthy in all ways and He adds no sorrow nor trouble to it.
“Yahweh’s blessing brings wealth, and he adds no trouble to it.” (Proverbs 10:22 WEB)
Instead of feeling forced to work, work because you enjoy it, and because the people you deal with at work will benefit greatly from having Jesus as Lord. You would love to show them His glory through your words and deeds. When you think this way, you detach the goal of earning money from the action of working, and it just becomes an activity that you enjoy and look forward to—it becomes something very meaningful that you can be passionate about.
When you do your best at work to shine brightly for God, to showcase Christ in you, you will still be paid, and very likely, your job performance will improve. The state of mind will change from one that’s dragging your feet to work, to one that runs in, excited to embark on the next task for Jesus’ sake so that more may glorify our Father in Heaven.
Many times, God’s word says “repent”, and I agree that we can change our mind about all the ways we think negatively. Reacting by the flesh, we will always try to compensate for some lacking area by doing hard work, choosing man’s way instead of God’s way. To see a positive transformation, all it takes is a little reframing according to the Gospel of Jesus Christ.
We don’t have to act like homeless orphans fending for themselves on the streets. We have a Father, and we are His beloved children. When your flesh tells you that you “need to” do something, reframe the whole thing by seeing it through Jesus’ finished work at the cross and what that sacrifice has accomplished for you. See how you can proactively “want to” do the task. Rest from fleshly self-efforts, and actively receive the supply of grace for every need!
Satan the serpent wants you to be stressed out, defeated, and distracted from the things of God so that you are no threat to his kingdom. Discover the powerful spiritual weapons you have been equipped with, and how to always emerge victorious in spiritual warfare: https://www.miltongoh.net/store/p25/Silencing_the_Serpent%3A_How_Christians_Can_Be_Victorious_in_Spiritual_Warfare.html
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The Evolution of Chinese Religion: From Monotheism to Polytheism
There are few well known religions in China such as Confucianism, Taoism and Buddhism. The belief in Oneness of God was there before the existence of religion in Chinese society. Chinese community believe the existence of one God which is Shang Di before the arise of Confucianism and Taoism philosophy. The Chinese historian, Sima Qian wrote in his book entitled Shi Ji state:“Shang Di is another name for Tian. The spirits do not have two Lords”[1]
Shang Di (上帝) or Tian (天) is the name of a God in Chinese community believed since a long time ago. It does not have any image, picture or statue in a form of idols. Furthermore, it is an entity that is not the same as human beings.
Chinese community understand it through characters of letters such as hanzi 上帝 and 天. Tian (天) symbolised the concept monotheism, due to the Chinese word character of hanzi for Tian (天) is a combination of two Hanzi characters which are Da (大) dan Yi ( 一). Da means the All-Mighty while Yi means Oneness. Two letters is formed for Tian which means the Sky and Heaven. It indicates the God is at the sky.
That is the reason why the ancient Chinese community worship one God and around the year 2000 BC - 800 BC, the doctrine of Shamanism and fortune teller was developed in China. Then the believes was influenced by the Taoism religion which came later on such as the usage of talisman and mantra to fight against the supernatural and binding spells in order to cure the one affected. But the earliest Taoism belief do not teach these particularly rituals.[2]
Existence of Confucianism and Taoism Philosophy
There were a lot of war and coup between small states during the classic era around 700 BC – 220 BC hence created the need towards political and strategy advice. However, they also focused on social development and the era which new leaders appeared such as Lao Zhi ( 604 BC – 531 BC) and Kongfu Zi (551 BC – 479 BC).[3]
Both of them brought their own philosophy for the purpose of social development. Both philosophy brought the believe that was well influenced even the concept of God was influenced by the concept of god in ancient Chinese community.
God term used between Lao zi and Kongfu Zi have a few differences mainly inside the form of characters letter of Hanzi and the definition of the letter. According to Lao Zi in his book entitled Dao De Ching used the term Dao (道) which indicates God.[4] Besides, according to Kongfu zi, he used the term Tian (天) inside the book to indicate God too. Both of them used the term which was used by the ancient Chinese community to described God. Even both terms for God was not made into image or idols. They believed that God is one and only.
Outside influence towards the concept of God
Buddhism came from India then entered into China and expanded around the year in 240 BC which is the era under the ruling of King Asoka in India. Buddhism remain in China in first 10 AD.[5] There are various types of Buddhism over there such as Theravada, Yogacara, Vajrayana and Mahayana.
The teachings of Lao zi and Kongzi also developed and expanded in China. Even though there was innovation in the teachings. The teaching that was brought by Lao zi or known as Taoism gave a huge impact to the shamanism doctrine which was by the ancient Chinese community while the teaching of Kongfu zi did not impacted the Shamanism influence.
Syncretism or mixing of and believed occurred in the teaching of Taoism. The evolution of Taoism from philosophy to religion in the year between 20 BC – 600 AD.
A well known Taoist figure called Zhang Daoling. He became first person who embed and strengthened the system into Taoism whereas the founder, Lao Tze did not introduced the religion system according to Zhang Daoling. Taoism made history when it became a religion through the formation of religious leader, set of rituals, scriptures and a lot of followers.
Taoism firstly became well known in the era of dynasty Han (25 AD-219 AD) when shamanism influenced was less practiced in the castle. In year 150 AD, the kings built a temple of kings specifically to performed the official ceremony as an honour towards the purification of Lao zi. Aligning with the belief on purification thus followed by the need to increase the rank of Laozi to the highest level of God.
During the era of dynasty Tang (618 AD - 907 AD), the royal family indicted the ancestry of Laozi for having the same family name, Li 李. Therefore, Taoism have achieved an official status under his ruling. Moreover, Gaozong King make Dai De Jing scriptures as one of the compulsory subject for the people who set for the public services examination.
If it is measure in terms of historical Taoism practices, the figure that is worthy to be given credit as the founder of Taoism is Zhang Daoling.[7] Zhang Ling is his real name and He was born in South of China in a place which strong shamanism was at that time.[8]
According to the legend, he succeed in finishing the whole classic text of Dao de Jing.[9]. During his adulthood, he went on exploring the Sichuan territory to undergo the ascetic life and to seek knowledge on religion. In the year 142 AD, he professed of an event that occurred which changes his life. A god appeared from the sky then came face to face with him in an awake state (yaqazhah), then gifted him with the power to do miracles and elevate his title to Tianshi (Heaven Master). The god is said to be the resemblance of Laozi and is known as the elder of the highest greatness (太上老君).
Jumping-off point from the event, Zhang Daoling have established the movement of Tianshi Dao (School of Heaven Master) in Sichuan territory. It also known as Wudoumi Dao 五斗米道 (Way of The Five Pecks of Rice) because the criteria of acceptance of a member is by giving tax five dou (1 dou =10kg) rice or items which have the same quantity.
Besides, Tianshi Dao has an well organized organization structure such as hierarchy of religious leader, record system of supernatural, talisman, moral principal, studying the classic text of Dao de Jing and etc. Furthermore, in the earliest era, it consist of twenty four states ruled under the Sichuan territory.
Under the leadership of his grandchild, Zhang Lu the movement later became militancy thus launching a rebel in the year 189 AD but they surrendered peacefully to Cao Cao (曹操). Cao Cao (曹操) was a warlord in the year (155AD – 220AD). Therefore, the movement indirectly exist until now.
Taoism brought by Zhang Daoling was easily accepted due to the fact that the people at that time are strong followers of shamanism and animism. The movement lead by Zhang Daoling have influence the Taoism we know today. As an example, the religious rituals whereby Zhang Daoling popularized the usage of talisman which is still practice until today. Usually the necklace is in the form of a yellow paper and written using Chinese characters, the meaning are kept as secret.[10]
Even the belief of worshipping gods and goddess was embedded into Taoism to a point where they included many idols, gods and goddess in their worship. Whereas the reality of earliest leader did not introduce the such practices and beliefs.
Mixing of Beliefs Occurred
Lastly, the Chinese community incorporated all four beliefs into their practices. There are times where they practice Taoism, Confucianism, Buddhism and also Chinese traditional beliefs. Besides that, they also practice Feng Shui and etc.
This mixing of beliefs is called as syncretism among the religions. According to them, all the four religion is compensate with each other. If they want the understanding of philosophy and moral, they will refer to Confucianism and if they want spiritual and balance between two worlds, they will refer to Taoism. These are the way they practiced the religions until now.
Conclusion
It is recorded in history that the ancient Chinese community worship one God that does not have an image nor given birth to but later on the practiced of worshipping Gods and Goddesses were added on into Taoism. Even though, the founder himself did not introduce this way of worship. It was created by the people later on.
Lastly, Chinese community consider that all religion that exist till the classic era is important and is practiced synchronously.
Key Note
[1] Refer to Sima Qian (-). Shi Ji, volume 28, book 6, pg 624
[2] Refer to Eva Wong, (2011). Taoism An Essential Guide, Shambhala Publications, London, pg 11-19
[3] Ibid, pg 20-30/ refer to Cao Dawei & Sun Yanjing, (2010). China’s History, China Intercontinental Press, Beijing, pg 44-45
[4] Refer to the scriptures of Dao Te Ching chapter 4: Xiang Di Zhi Xian, chapter 25: Dao De Zhen Mian Mu, chapter 39: Dao De Gen Ben. And refer to scriptures of Kongfu zi dalam The Anaclets 3: 13, 9: 5, 16: 8, 14: 35
[5] Refer to Milon Nandy, (1996). The Profund Teachings of Buddhism, Taoism, Confucianism & Shintoism, Eurasia-Pasific Books, Ampang, pg 34
[6] Refer to Eva Wong, (2011). Taoism An Essential Guide, Shambhala Publications, London, pg 34
[7] Refer to Herman, J. (2013). Taoism For Dummies. Mississauga, Canada: John Wiley & Sons Canada pg 75/ refer to Palmer, M. (2000). T’ung Shu. Kuala Lumpur: Vinpress, pg 82.
[8] Refer to Eva Wong, (2011). Taoism An Essential Guide, Shambhala Publications, London, pg 34
[9] Refer to Palmer, M. (2000). T’ung Shu. Kuala Lumpur: Vinpress, pg 82
[10] Refer to Milon Nandy, (1996). The Profund Teachings of Buddhism, Taoism, Confucianism & Shintoism, Eurasia-Pasific Books, Ampang, pg 59
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