属灵人物简介 Spiritual People Biography

December – Frederick Brotherton Meyer

Posted on December 1, 2010

The Rev. Frederick Brotherton Meyer (April 8, 1847 – March 28, 1929), a contemporary and friend of D. L. Moody was a Baptist pastor and evangelist in England involved in ministry and inner city mission work on both sides of the Atlantic. Author of numerous religious books and articles, many of which remain in print today, he has been described as The Archbishop of the Free Churches.

Frederick Meyer was born in London. He attended Brighton College and graduated from the University of London in 1869. He studied theology at Regent's Park College.

The Rev F. B. Meyer was part of the Higher Life movement and preached often at the Keswick Convention. He is said to have brought about the closing of hundreds of saloons and brothels.

While in York in the early 1870s F. B. Meyer met the American evangelist Dwight L. Moody, whom he introduced to other chapels, churches, and ministers in England, and by exchange was invited to make several trips to minister in America. The two preachers became lifelong friends.

F. B. Meyer wrote over 40 books, including Christian biographies and devotional commentaries on the Bible. He, along with seven other clergymen, was also a signatory to the London Manifesto asserting that the Second Coming was imminent in 1918.

Meyer began pastoring churches in 1870; his first pastorate was at Pembroke Baptist Chapel in Liverpool, his second at Priory Street Baptist Church in York, 1872. Other churches he pastored were Victoria Road Church in Leicester (1874-1878), Melbourne Hall in Leicester (1878- 1888) and Regent's Park Chapel in London (1888-1892). In 1895 Meyer went to Christ Church in Lambeth. At the time only 100 people attended the church, but within two years over 2,000 were regularly attending. He stayed there for fifteen years, and then began traveling to preach at conferences and evangelistic services. His evangelistic tours included South Africa and Asia. He also visited the United States and Canada several times. He spent the last few years of his life working as a pastor in England's churches, but still made trips to North America, including one he made at age 80.

A few days before his death, Meyer wrote the following words to a friend:

I have just heard, to my great surprise, that I have but a few days to live. It may be that before this reaches you, I shall have entered the palace. Don’t trouble to write. We shall meet in the morning.

Books by Meyer:
The Way Into the Holiest: Expositions on the Epistle to the Hebrews, The Secret of Guidance, Our Daily Homily, Christian Living

Read more...[About F. B. Meyer]

12月 迈尔 December – Frederick Brotherton Meyer

Posted on December 1, 2010

12月 迈尔 December - Frederick Brotherton Meyer

迈尔(Frederick Brotherton Meyer, 1847-1929)。这位神所大用的仆人,虽然在他的著作中,经常援引他的经历,他却用种种的理由,数度拒绝撰写自己的生平。遗憾的是,至今没有一本关于迈尔的中文传略可以提供华人信徒阅读。一百多年来,许多在中国的信徒早已知道,在西方,有一位名叫迈尔的属灵伟人,他既有深刻的属灵经历,彰显了基督的品格和美德,同时他的著作丰盈,多达七十本。而在迈尔的生前,他的书籍也已经售出五百万册。

迈尔于一八四七年四月八日生于伦敦。他们一家人住在克立凡(Clapham Common)广场,在布伦斯贝里教堂(Bloomsbury Chapel)做礼拜。那时在该教堂任牧师的,是当年英国甚富威望的威廉·布鲁克博士(Dr.William Brock)。

  迈尔的母亲,对于独生子迈尔的灵性生活非常重视,从小就教迈尔读圣经,一到主日上午,例必全家到教堂做礼拜,晚间全家有家庭聚会。迈尔从孩童起,就每日祷告,与神有面对面的交通。

  迈尔五岁时,有一晚在主日晚间的家庭聚会中祷告,在他例常的祷告上,加上一句向神的许愿:"让你的圣灵在我里面作工,使我的心正直良善,正像耶稣基督一样。"不要以为这个许愿只是一个五岁的小孩一时的兴奋,或者一时的灵感。迈尔自从那一主日晚上这样祷告之后,他是每晚做着同样的祷告,一直到他逝世为止。

  迈尔年龄还小的时候,是他母亲在家里亲自教他识字,稍为长大后,就被父母送到小学读书。

  一八五五年,当迈尔八岁时,他们举家搬到英国南部的城市布来顿(Brighton),迈尔的父母送他到布来顿(Brighton College)学校就读。

  在布来顿时,迈尔常随父母去听罗伯逊(George Wade Robinson)讲道。罗伯逊既是传道人,又是举世闻名的诗人。罗伯逊的信息和他的诗歌互相呼应,在迈尔幼年的心灵中引起了震荡。有人研究迈尔的历史时做出推断,罗伯逊的那首《我是属他,他属我》(I am His ,and He is Mine),一百多年来非但感动了千千万万人的心,当迈尔还是孩童时,也感动了迈尔的心。并且是这首圣诗使迈尔的心溶化,引领他归向了基督,得着重生。

一八七三年在约克的五个星期的布道工作中迈尔和慕迪,孙盖同工。慕迪素来擅长发现人才,而这次发现比慕迪本人年轻十岁的迈尔,是慕迪一生中最重大的发现之一。从另一个角度看,当时慕迪尚是籍籍无名,即使在美国本地,也是鲜为人知;正是迈尔把慕迪介绍给英国的教会领袖,大力促使慕迪在英国的布道工作获得成功。

迈尔当年如何在福音工作上扶持慕迪,这时也照样扶持青年弟兄姐妹如宾路易师母(Jessie Penn-Lewis),叨雷(Reuben Archer Torrey),史百克(Austin Sparks)。

迈尔的作品,除了两本自传体外还写了一些灵修书,包括《神引导的秘诀》(The Secret of Guidance),《我每日的祷告》(My Daily Prayer)、《在黎明的门口》(At the Gates of the Dawn)、《敬虔生活指引》(The Directory of the Devout life)、《人生的职责》(Light on Life Duties)、《重返伯特利》(Back to Bethel)、《灵修日引》(Our Daily Homily)。迈尔还写了十个旧约圣经的人物和三个新约圣经人物。迈尔又写了一些解经的书,包括《出埃及记》、《以赛亚书》、《约翰福音》、《希伯来书》、《彼得前书》和《登山宝训》。

一九二九年三月二十八日,迈尔终于被主接去;两个月前,他的爱妻也在同一间护理院被主接去。

阅读更多...[迈尔的作品]

November – Albert Benjamin Simpson

Posted on November 1, 2010

Albert Benjamin Simpson (1843-1902) , founder of The Christian and Missionary Alliance was born December 15, 1843 in Bayview, Prince Edward Island, Canada. At an early age he felt the call of God on his life to preach and later experienced a dramatic conversion to faith in Jesus Christ. After discovering a line in Walter Marshall’s Gospel Mystery of Salvation, “The first good work you will ever perform is to believe in the Lord Jesus Christ,” Simpson committed his life to “Jesus Only”—the anthem that also ignited an unquenchable passion in his heart to reach the lost.

He went on to enroll at Knox College (Toronto) for theological training. After graduation in 1865, Simpson accepted a pastorate at Knox Presbyterian Church in Hamilton, Ontario, marrying Margaret Henry the same weekend.

In 1873, at age 30, Simpson left Canada to pastor the Chestnut Street Presbyterian Church in Louisville, Kentucky, and later the Thirteenth Street Presbyterian Church in New York City (NYC). His desire to minister to the flood of immigrants pouring into NYC met with great opposition from the leadership of his church. He eventually resigned his prestigious pastorate and set out to establish the Gospel Tabernacle, a church in the heart of the city, where all—the poor, homeless, sick, and displaced—would be welcome.

Simpson’s ministry to New York’s immigrants caused him to wonder about the unreached masses throughout the world. It was then that he developed an insatiable burden for the worldwide evangelization of lost souls. Single-mindedly focused on this burden, Simpson began assembling like-minded people with a passion for taking the Gospel to the ends of the earth. He proceeded to hold evangelistic meetings on Sunday afternoons. These gatherings, which then grew to camp meetings and revivals in other locations along the East coast, were essentially the beginnings of The Christian and Missionary Alliance—a society fully devoted to experiencing the “deeper life” in Christ and completing the Great Commission (Matthew 28:18-20). Having also personally experienced a miraculous physical healing, Simpson would go on to coin the foundation of the Alliance’s doctrine—The Fourfold Gospel: Christ our Savior, Sanctifier, Healer, and Coming King.

Simpson was a prolific writer from the start of his ministry, having authored 101 books and countless hymns, periodicals, booklets, articles, and curriculum over his lifetime. His influence went on to move the hearts of missionaries, pastors, and people of all denominations towards spreading the gospel in all lands.

Books by Simpson:
A Larger Christian Life, Missionary Messages, Service for the King, The Challenge of Missions, The Fourfold Gospel, The Gospel of Healing, The Lord for the Body, Walking in the Spirit, Wholly Sanctified

Read more...[About A. B. Simpson]

11月 宣信 November – Albert Benjamin Simpson

Posted on November 1, 2010

11月 宣信 November - Albert Benjamin Simpson

宣信(A. B. Simpson 1843 - 1919)是一位着名的希伯来文及希腊文学者、传道人,以及国外布道事工发起人,并且又是一位著述者圣诗写作家,他更是一位敬虔爱主的人。

在一八四三年十二月十五日,生于加拿大爱德华太子岛湾景地方。祖系出自苏格兰长老会,父母都是敬虔爱主的基督人。在一八四七年时,他的父亲将机厂与商业转售出去,举家迁居到加拿大的安大略省漆咸县附近经营农场。十四岁时,宣信清楚蒙了神的呼召,献己事奉基督,决志成为传道人。他受完了优越的小学教育之後,转升漆咸中学,因为勤学过分,以致神经衰弱,不得不辍学等候身体的康复。在十六岁那么小年纪,就开始教书,藉以得着足够经费来自给供读大学。

在一八六一年,他投入多伦多市的诺克斯学院,该学院如今并入成为多伦多大学之一部。当在学院攻读时期,他取得了多项奖学金与成绩优良奖品,同时在许多礼拜堂讲道,大受欢迎。 到了一八六五年,他毕业於诺克斯学院,被按立,受任为加拿大之安大略省,汉密敦城,诺克斯礼拜堂的牧师。结果,该教会属灵光景极其发达,但到了一八七四年,他因为体弱关系,不得不退而接受美国肯得基省,罗以斯威老城,栗树街长老会的牧职。在该地方,他给众教会燃起复兴之火。

一八七九年,他赴纽约城,任牧职於第十三街长老会。一八八一年,他辞去这发达的教会的工作,转而专向城中没有教会的区域传幅音。他在跳舞厅、戏院、公寓讲道,大奏果效。 一八八九年,他成立『福音帐幕』,作为工作的总部。有些他所引领归主的青年,有志献己为宣教土,宣信为之开设查经班及布道课程。从这一个微小的开头,日後发展为纽约城、奈约克宣教士训练学院,以及其他区域的 圣经学院。宣信之信仰,属於禧年前派,相信基督快将再来,所以,他很热切地要把福音传到世界一切未曾传到的地方,以作为主再来的准备。一八八七年,他发起了『宣道会』,该会中心是要差遣宣教土往普世界被人忽略的地方。

宣道会在全世界有十六区工场,四百多处的教会。在一八九三年,他把全世界宣道会布道区 作了一个总巡视,以後又继续作数次的部分巡视。 他写了许多的属灵书籍,如《先贤之信-四重福音》、《属天的地位》、《列王与先知》、《全然成圣》、《能力的浇灌》 (旧约、新约)、《马太福音讲义》、《马可福音讲义》、《士师记灵训》、《基督的生命》、《神医的福音》、《神医》等,及作了圣诗三百多首,大都满有属灵生命上的供应。 他息劳於纽约,奈约克家中,时在一九一九年十月廿九日。

宣信所建立的『宣道会』,不但注重悔改与重生,而且注重圣灵充满,并神的医治,以及基督千禧年前荣耀再来 - 这些有时被称为『四重福音』。

阅读更多...[宣信的作品]

October – Robert Murray M’Cheyne

Posted on October 1, 2010

Robert Murray M'Cheyne (pronounced, and occasionally spelled as "McCheyne"; 21 May 1813 – 25 March 1843) was a minister in the Church of Scotland from 1835 to 1843. He was born at Edinburgh, was educated at the University of Edinburgh and at the Divinity Hall of his native city, where he was taught by Thomas Chalmers. He first served as an assistant to John Bonar in the parish of Larbert and Dunipace, near Falkirk, from 1835 to 1838. Thereafter he became forever associated with St. Peter's Church (in Dundee, where he served as minister until his early death at the age of 29 during an epidemic of typhus.

Not long after his death, his friend Andrew Alexander Bonar edited his biography which was published with some of his manuscripts as The Memoir and Remains of the Rev. Robert Murray M'Cheyne. The book went into many editions. It has had a lasting influence on Evangelical Christianity worldwide.

In 1839, M'Cheyne and Bonar, together with two older ministers, Dr. Alexander Black and Dr. Alexander Keith, were sent to Palestine on a mission of inquiry to the condition of the Jews. Upon their return, their official report for the Board of Mission of the Church of Scotland was published as Narrative of a Visit to the Holy Land and Mission of Inquiry to the Jews. This led subsequently to the establishment of missions to the Jews by the Church of Scotland and by the Free Church of Scotland. During M'Cheyne's absence, his place was filled by the appointment of William Chalmers Burns to preach at St. Peter's as his assistant.

M'Cheyne was a preacher, a pastor, a poet, and wrote many letters. He was also a man of deep piety and a man of prayer. He never married.

M'Cheyne died exactly two months before the Disruption of 1843. This being so, his name was subsequently held in high honour by all the various branches of Scottish Presbyterianism, though he himself held a strong opinion against the Erastianism which led to the Disruption. Bonar records, "And when, on the 7th March of the following year (i.e. 1843), the cause of the Church was finally to be pleaded at the bar of the House of Commons, I find him writing: 'Eventful night this in the British Parliament! Once more King Jesus stands at an earthly tribunal, and they know Him not!'" (Memoir {1892 ed.}, p. 147).

M'Cheyne designed a widely used system for reading through the Bible in one year. The plan entails reading the New Testament and the Psalms through twice a year, and the Old Testament through once. [see the Bible Reading Plan]

Read more...[About R. M. M'Cheyne]

10月 罗伯特·默里·麦克谦 October – Robert Murray M’Cheyne

Posted on October 1, 2010

10月 罗伯特·默里·麦克谦 October - Robert Murray M'Cheyne

罗伯特·默里·麦克谦(Robert Murray M'Cheyne)(1813-1843), (又译作:麦琴,麦切恩,马钦芮,麦克齐尼等) 在教会的历史上是一个闻名的受人尊敬的人。他在苏格兰邓迪(Dundee)的圣彼得大教堂当了7年的牧师,直到英年早逝,死时离他三十岁的生日还差两个月。麦克谦的一生说明了一件事:生命的长短不是最重要的;最重要的,是你的一生是否完全为主燃烧、为主所用。。他在那里的事奉深深地印上了他个人的圣洁、对失丧者得救的祷告和同情,有力的传福音活动和孜孜不倦的劝勉。 十九世纪三十年代末期至四十年代早期,M'Cheyne生活圣洁,是神大大使用的仆人,有许多次记录表明,他刚到讲坛上,还没有开口讲道,就有人开始哭泣知罪。这位神仆来自上帝的同在和圣灵的浇灌。每个人在外部就能见到。1839年在他的会众中爆发的复兴运动很快传遍了整个苏格兰,使成千上万的人归向了基督。他真正地爱孩子们,并坚持向孩子们传福音。据记载“在麦克谦的教会里,尤其在复兴时期,许多孩子归向了基督。”他自己就他的教会写道: “在这里投身主工的主仆们相信孩子们是失丧的,可通过恩典而得救,因此开始对他们就象对成人一样自由传讲。且神对他们的劳苦大加尊荣,许多10岁以上的孩子们已有了重生的充分明证。”

有一次他说:“那些大多数得救的,都是在年轻时就扑向基督的……那些上了年纪的人太聪明、太谨慎而不接受神儿子的宝血的救赎,且祂向比较年轻、不太聪明的人显现……如果你问一问那些上了年纪的基督徒,他们大多数会告诉你,当他们年轻时是多么担忧自己灵魂。多好的一个寻求早年被带向基督的原因啊!如果你不是年轻时得救,那么你有可能永不会得救。年轻时是归主的好时期。”他在一个关于家庭的布道中说: “撒但在父母中撒播了一种错误的谨慎,使其不愿询问他们的孩子:‘你是否找到了主?’在永恒里看,这是多么有罪的事情啊……今晚就开始问吧。把他们带到一边问一问: ‘神为你的灵魂做了些什么?’”

这位传讲复兴信息的苏格兰牧者M'Cheyne早在一个半世纪以前已纠正我们说:「我的会众最大的需要是......」好了,你会期望这一位牧者怎样说下去呢?是某项活动或某些特别的技巧?是对事物的一种新观点?抑或是什么呢? 罗伯特·默里·麦切恩这样说下去:「......我个人的圣洁」

他说:"信心的一瞥也许可以带来救赎,但定睛注目的信心却能使人成圣。在夜深就寝后,对基督匆促的一瞥,永远不能使人的性格有基本的转变。"

1842年发表的[麦琴读经法],影响了很多人,后来也深深影响了近代的清教徒钟马田牧师和改革宗福音派的斯托德博士。

蒙你拣选,因不在我,
罪中醒来,急避怒火,
求主作我,避难处所,
求主圣灵,洗我罪过。
主恩浩大,铭感心窝,
求主教我,爱你更多。
- Robert Murray M'Cheyne
(When this Passing World is Done)

阅读更多...[麦克谦的作品]

September – Arthur Walkington Pink

Posted on September 1, 2010

Arthur Walkington Pink (1 April 1886 – 15 July 1952) was an English Christian evangelist and Biblical scholar known for his staunchly Calvinist and Puritan-like teachings.

Pink was born in Nottingham, England on April 1, 1886 and became a Christian in 1908, at the age of 22. Though born to Christian parents, prior to conversion he migrated into a Theosophical society (an occult Gnostic group popular in England during that time), and quickly rose in prominence within their ranks. His conversion came from his father's patient admonitions from Scripture. It was the verse, Proverbs 14:12, 'there is a way which seemeth right unto a man, but the end thereof are the ways of death,' which particularly struck his heart and compelled him to renounce Theosophy and follow Jesus.

Desiring to grow in knowledge of the Bible, Pink immigrated to the United States to study at Moody Bible Institute. In 1916 he married Vera E. Russell (January 8, 1893 - July 17, 1962), who was from Kentucky. However, he left after just two months for Colorado, then California, then Britain. From 1925 to 1928 he served in Australia, including as pastor of two congregations from 1926 to 1928, when he returned to England, and to the United States the following year. He eventually pastored churches in Colorado, California, Kentucky, and South Carolina.

In January 1922 he started a monthly magazine entitled Studies in the Scriptures which circulated among English-speaking Christians worldwide, though only to a relatively small circulation list of around 1,000.

In 1934 Pink returned to England, and within a few years turned his Christian service to writing books and pamphlets. Pink died in Stornoway, Scotland on July 15, 1952. The cause of death was anemia.

After Pink's death, his works were republished by a number of publishing houses, among them, Banner of Truth Trust, Baker Book House, Christian Focus Publications, Moody Press, Truth for Today, and reached a much wider audience as a result. Biographer Iain Murray observes of Pink, "the widespread circulation of his writings after his death made him one of the most influential evangelical authors in the second half of the twentieth century." His writing sparked a revival of expository preaching and focused readers' hearts on biblical living. Yet, even today, Pink is left out of most biographical dictionaries and overlooked in many religious histories.

His well known books published are: [The Sovereignty of God], [The Attributes Of God] and more.

Read more...[About A. W. Pink]

9月 亚瑟·沃金顿·宾克 September – Arthur Walkington Pink

Posted on September 1, 2010

9月 亚瑟·沃金顿·宾克 September - Arthur Walkington Pink

亚瑟·宾克(Arthur Pink)的事工――一项他活着的时候很没有被人注意的事工。在由这位基督的仆人所写的一本书信集的序言中有下面的描述:

1952年7月15日,当亚瑟·沃金顿·宾克(Arthur Walkington Pink)在外赫布理群岛的斯多诺威去世的时候,除了一小个朋友圈子和他的月刊杂志《圣经学习》的读者以外,几乎没有人注意到他的逝去。他曾经在四个国家住过,并且讲道,然而他死的时候,他的名字在英语世界的基督徒中间是不为人知的。《圣经学习》杂志艰难地维持了四十年,读者人数很少有超过1000人的时候。

然而,从那时起,已经有宾克著述的成百上千本书――比如像《神的主权》以及《神的属性》等就一直被销售,并且被热切的读者阅读。许多人最终第一次明白并且接受了合乎圣经的恩典教义以及更为广泛的改革宗信仰或是在他们的认识中受到了极大的帮助。亚瑟·宾克通过他的著作成了改革宗浸信会和其它加尔文主义浸信会兴起的一股主要影响力。所以我们将停下来进一步了解他的生活。

A. W.宾克于1886年生于英格兰。1908,当他在卧室中单独一个人独处的时候接受了耶稣。20岁出头的时候他就成了一名委身的基督徒。归正之后,A.W.宾克差不多马上就感到有一种呼召要他从事事奉,所以,他决定上圣经学校或是神学院,但又不能认同当时许多基督教神学机构在教义上的偏差。1910年,22岁的时候他还是报名进了慕迪圣经学院。可是在六周以后离开了这所学院,尽管没有学位,他还是很快在科罗拉多州的一个矿业城镇一家教会获得了牧师职位。在这里他也没有久留,他继续在美国从一个地方搬到另一个地方,试图为主作工。他从科罗拉多到加利弗尼亚到肯塔基又到南卡罗来纳。他是一个勤奋好学的人,开始阅读一些好书,包括约翰·加尔文和约拿单·爱德华滋的著作。在他阅读这些书的时候,他开始深信他们所教导的教义是来自于神的话语。

1916年他娶了维拉罗素为妻,此人成了一生与他相濡以沫的朋友,在他整个的事奉生涯当中成了他主要的依靠和忠诚的伴侣。1925年,宾克离开美国到澳大利亚住了三年,1928年回到英格兰,1929年回到美国,然后1936年又回到英格兰,在英格兰的南部海岸定居下来。然而,当第二次世界大战使这个地区变得很危险,成为面临可能被侵略的地区时,宾克协同妻子搬离了那里,搬到英伦三岛中尽量远离南海岸的地方,到了苏格兰北赫布理斯群岛的路易斯岛,在这里他们度过了余生。

他曾做过美国和奥州几家教会的牧师,这期间很少有人知道他。最后他于1934年回到故乡,生命最后的12年是在苏格兰西岸的赫布里底群岛度过的,在那里他出版了他的《圣经学习》,订阅的人也很少,这份出版物的流通很少有超过1000份的时候。然而宾克感到神在祝福他著作的事工,这与他公开的传道事工形成了鲜明对照,因为主似乎没有祝福后者,这从他不断的搬家换地方就可以看到。宾克的部分挑战是,他看来性格有点古怪,不善于与人相处,然而他可以看到,神在祝福他勤奋努力的写作事工。主当时的确在使用宾克恢复新约圣经的基督教,最终远远超出了宾克有生之年所能看到的景象。他的《圣经学习》的出版只发行到1953年底就停止了,最后几期含有宾克生前预备的材料,在他1952年去世后,由他忠心而又坚忍的妻子发行的。这份出版物起初按月印刷的系列文章最终被收集起来,成了我们今天所拥有的宾克书籍的绝大部分内容,这些书曾经对那么多人起了帮助作用。

直到宾克于1952年去世之后人们才领受到他事工的广度和深度。他的去世几乎没有引起任何注意。然而,到那时为止,他的杂志已经在喂养好几个倡导和率领归回圣经教义基督教的重要人物了,其中包括钟马田和大学校际团契的建立者道格拉斯约翰逊,并且在他死后他的著述在全世界被人广泛阅读。他是一位刚强而又复杂的人物,一个真理的勇士,同时又是一个谦卑的基督徒。如今宾克被认为是一位重要的著作者,教师和圣经学者,宾克的著作在回归圣经式的讲道和合乎圣经的生活方面起了主要作用。

另外他也相信神呼召他从事书信的事工,因而写了大量的书信,代之以常规牧师职责的是他的读者们成了他的会众,他毫不怜惜提供属灵上的指导和咨询,给人指点迷津。他的出版物《神的属性》是对启示在圣经中的神完美品性的研究。《基督徒的安慰》这本书集中于神的应许,还有《圣灵》是一部系统阐述和详细察看有关圣灵每一处经文的书。《神的主权》,《A.W.宾克书信集》收录了他从1924年到1951年之间的个人信函,他让我们进一步认识亚 瑟.宾克这位圣经学者和他的为人。

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August – Martyn Lloyd-Jones

Posted on August 1, 2010

David Martyn Lloyd-Jones (20 December 1899 – 1 March 1981) was a Welsh Protestant minister and preacher who was influential in the Reformed wing of the British evangelical movement in the 20th century. For almost 30 years, he was the minister of Westminster Chapel in London. Lloyd-Jones was strongly opposed to the liberal theology that had become a part of many Christian denominations, regarding it as aberrant. He disagreed with the broad church approach and encouraged evangelical Christians (particularly Anglicans) to leave their existing denominations, taking the view that true Christian fellowship was only possible amongst those who shared common convictions regarding the nature of the faith.

Early life and ministry
Lloyd-Jones was born in Cardiff and raised in Llangeitho, Ceredigion. Llangeitho is associated with the Welsh Methodist revival, as it was the location of Daniel Rowland's ministry. Attending a London grammar school between 1914 and 1917 and then St Bartholomew's Hospital as a medical student, in 1921 he started work as assistant to the Royal Physician, Sir Thomas Horder. After struggling for two years over what he sensed was a calling to preach, in 1927 Lloyd-Jones returned to Wales, having married Bethan Phillips (with whom he later had two children, Elizabeth and Ann), accepting an invitation to minister at a church in Aberavon (Port Talbot).

Westminster Chapel
After a decade ministering in Aberavon, in 1939 he went back to London, where he had been appointed as associate pastor of Westminster Chapel, London, working alongside G. Campbell Morgan. The day before he was officially to be accepted into his new position, World War II broke out in Europe. During the same year, he became the president of the Inter-Varsity Fellowship of Students (known today as the Universities and Colleges Christian Fellowship (UK)). During the war he and his family moved to Haslemere, Surrey. In 1943 Morgan retired, leaving Jones as the sole Pastor of Westminster Chapel.

Lloyd-Jones was well-known for his expository style of preaching, and the Sunday morning and evening meetings at which he officiated drew crowds of several thousand, as did the Friday evening Bible studies – which were, in effect, sermons in the same style. He would take many months – even years – to expound a chapter of the Bible verse by verse. His sermons would often be around fifty minutes to an hour in length, attracting many students from universities and colleges in London. His sermons were also transcribed and printed (virtually verbatim) in the weekly Westminster Record, which was read avidly by those who enjoyed his preaching.

Later life
Lloyd-Jones retired from his ministry at Westminster Chapel in 1968, following a major operation. He spoke of a belief that God had stopped him from continuing to preach through the New Testament book of the Letter to the Romans in his Friday evening Bible study exposition because he did not personally know enough about "joy in the Holy Spirit" which was to be his next sermon (based on Romans 14:17). For the rest of his life he concentrated on editing his sermons to be published, counselling other ministers, answering letters and attending conferences. Perhaps his most famous publication is a 14 volume series of commentaries on the Epistle to the Romans, the first volume of which was published in 1970.

Despite spending most of his life living and ministering in England, Lloyd-Jones was proud of his roots in Wales. He best expressed his concern for his home country through his support of the Evangelical Movement of Wales: he was a regular speaker at their conferences,[4] preaching in both English and Welsh. Since his death, the movement has published various books, in English and Welsh, bringing together selections of his sermons and articles.

Lloyd-Jones preached for the last time on 8 June 1980 at Barcombe Baptist Chapel. After a lifetime of work, he died peacefully in his sleep at Ealing on 1 March 1981, St David's Day. He was buried at Newcastle Emlyn, near Cardigan, west Wales. A well-attended thanksgiving service was held at Westminster Chapel on 6 April.

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8月 钟马田 August – Martyn Lloyd-Jones

Posted on August 1, 2010

8月 钟马田 August - Martyn Lloyd-Jones

一代解经大师钟马田

  "钟马田医生是廿世纪英语世界中最杰出的传道人之一,这是毋庸置疑的。像我们这些有幸得以亲自聆听他讲道的人,至今都很难忘记当他沉浸在福音的光中,靠着神的大能说话时,我们的心灵所感受到的震撼。然而事实上并不是他这个人萦绕在我们心中不去,也不是属人的恩赐或知识上的才能,或他个人的吸引力给我们留下深刻的印象。是真理的能力、神的伟大、人的贫乏和圣经的荣耀启示及权柄,在所有听众的心版上留下了难以磨灭的记忆"

  -- Eric J Alexander

  钟马田牧师于一八九九年十二月廿日生于英国南威尔斯,他在小学读书时已表现得相当优异,并立志将来要当医生。廿二岁那年,钟氏于圣巴德医学院毕业,得到内科与外科医学的双重荣誉奖。不久之后,旋即考入皇家医师协会为会员,担任皇室的御医之一。

  正当他在医学界的声誉如日中天之际,他却开始考虑出来传道的可能性。有几个因素影响他做此决定。他说:"传道是人类所有呼召中最崇高、最伟大、最荣耀的呼召虽然我做基督徒已有多年,但事实上,我从前充其量只能算是一个经常参加教会礼拜的会友罢了。"他开始认真严肃地面对自己的基督徒生命,并且深刻体会到若离了神,人生实在是虚幻无用。特别是他从那些上流社会的权贵病患者身上看到,这些人的生命难题往往是道德上的,而不是医学上的。此外,他也在心中深深觉知自己是罪人,没有价值,并且确信神在基督里已经赦免了他。一九二七年,他毅然决然辞去了高薪的医职,投入全时间的传道工作,在长老会担任牧师达十年之久。

  一九三九年,他正式接受伦敦西敏寺教会的邀请,担任坎伯摩根(G. Campbell Morgan)的副牧。五年之后摩根退休,他成为该堂的唯一牧师。他一共在该教会牧养了卅多年之久,每主日早晚讲道一次。另外每周五晚上的查经,也吸引了无数渴慕真道的人。

  钟氏具有超卓独特的领悟力和属灵洞见,他的讲道揉合了生动的口才和逻辑的论理,其深奥使一个最成熟的听众也必须伫足沉思,其简明使一个孩童也能领悟明白。他最大的特长是根据一卷圣经,详细加以阐释解说,往往一章经文就可以讲上数月或数年之久。史庄(Robert Strong)曾评论道:"钟马田是这方面解经的佼佼者,不但立论平实可行,而且不失其学术的严谨性。"然而反观今天教会界,这类系统解经式的讲道却已逐渐式微。我们实在需要重新回到神话语的真理上去解释它、传扬它,并让它来改变我们的生命与生活。诚如钟马田医生所说:"如果对基督的工作只有肤浅的认识,那么所产生出来的基督徒生命也必然是肤浅的。"

  钟马田的许多讲章后来被整理成书,译成多国文字,从此世界各地的信徒均得蒙造就。他的著作包括《登山宝训》、《罗马书》、《以弗所书》(已由美国活泉陆续出版)、《再思历史的主》 、《人的处境与神的能力》、《只夸基督十架》、《救恩的确据--约翰福音十七章信息》(美国活泉)、《灵性低潮》(证主)、《从恐惧到信靠--哈巴谷书研究》(校园)、《当代复兴真义》(校园)、 《旧约福音讲章》、《不可言喻的喜乐--认识圣灵的洗》(校园)等,其中一套八册的《以弗所书》,更是他毕生解经讲道中最完整、最详尽也最广为人知的一系列讲章。另外一套《罗马书》的信息也极为精彩,只可惜还未完结,钟马田牧师已离开人世,安息主怀,实在是后世信徒的一大损失。

  在此我们追述钟马田牧师其人其事,但愿神丰丰富富地使用这些篇章,激励我们以认识神、敬畏神为乐,重新渴慕解经式的讲道,并更新我们对基督的爱。

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July – George Campbell Morgan

Posted on July 1, 2010

George Campbell Morgan was born on December 9, 1863, in Tetbury, Gloucestershire, England. He was very sickly as a child, could not attend school, and so was tutored.

His father was a strict Plymouth Brethren pastor who resigned, become a Baptist, and in faith rented a mission hall to begin a new ministry.

George grew up preaching to his sister’s dolls. When he was ten, his family took him to hear D. L. Moody. When 13, George began preaching publicly, and was preaching regularly at the age of 15.

He became a school teacher in Birmingham to earn a living. In 1883 he worked with the evangelistic team of Moody and Sankey. In 1888, he was surprisingly turned down from a job at the Wesleyan Methodist Church when he failed his trial sermon. He read Darwin, Huxley, and other wicked writers when he was 19, and so wasted three years of his life. Finally he locked up his books in a cupboard and was found by the Bible. This became a major decision change in his life. From then on, he studied the Scriptures after prayer, and only after learning from it, would commentaries and other writings be consulted. This resulted in a fresh inspired message to preach.

He was tall, emaciated, and imposing, with a clear understanding, and an innate ability to cause the Scriptures to be comprehended, appreciated and used. He had a pleasing and strong voice that was perfect for speaking to large crowds. His writings and lectures were in high demand. All his life, he continued to be known for his long times of Bible Study, before speaking, keeping him from becoming stale and passé.

In 1896, D. L. Moody asked him to give a lecture at Moody Bible Institute, and he became frequent speaker there. In 1899, when Moody died, he was chosen to be the director of Moody’s Northfield Bible Conference. Morgan met the need of the many thousands of young converts who were hungry to learn from the pages of God’s Word.

He was a most valued speaker the Keswick meetings in England, but more of a Bible teacher than preacher. At his first visit to Keswick, the crowds flocked to hear him, leaving the smaller tent half empty. F. B. Meyer, one of the most popular speakers, said of the event, “He must increase, and I must decrease.” He had a mop of auburn hair, that became snow white in later years. He dressed immaculately, and left an indelible impression upon Keswick attendees.

He was ordained by the Congregationalists in London, and given a doctor of divinity degree by the Chicago Theological Seminary in 1902. During this time, Westminster Chapel of London, a church building built to seat 2500 people, was facing destruction. Even though Morgan had no formal training, he was hired to try to salvage the building and work. Charles Spurgeon and F. B. Meyer both had huge churches in the area, so this pulpit had been rejected by several big names of the day. Morgan ministered there from 1904 to 1917, and again from 1933 to 1943, completely reviving the church, area and people. While there he began the Friday Night Bible School, where he taught the Bible analytically and systematically, and drawing large crowds. He was pastor of the Tabernacle Presbyterian Church in Philadelphia from 1929 to 1932.

He was a travelling evangelist who attracted great crowds, and had many conversions, crossing the Atlantic 54 times. He was a friend of F. B. Meyer, Charles Spurgeon, and many other great preachers of his day.

He died in May 16, 1945, at the age of 81.

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7月 摩根 July – George Campbell Morgan

Posted on July 1, 2010

7月 摩根 July - George Campbell Morgan

坎培·摩根(George Campbell Morgan)是二十世纪初叶最卓越的解经家,誉为"解经王子"(Prince of Expositors)。他因没有受过良好的学校教育,在他事业的起始时,就为循理会所拒:因此,他转入公理宗,借着他的讲道及他的著作,他使每个教派都蒙福了。 从摩根得益的,包括大布道家慕迪(D. L. Moody)、钟马田,还有史百克(Theodore Austin Sparks),以及数不清的布道家和教牧同工。
从某一方面说,他的伟大,已使他无法属于任何教派。一九零四年,他成为伦敦西敏寺教堂的牧师,那时西敏寺年久失修,成了公理会的大包袱,他上任不久,这座有二千五百座位的大教堂,以及两个楼座都坐满了人。据说,从清洁工人在地上捡到的钮扣数目,就可看出人涌入教堂要抢先入座的热烈情况。虽然,这种说法可能过分,但有的时候,教堂已经坐满,他就在预定一小时以前开讲了…。
冬天,每隔一周的星期二,他代邻区的一位牧师讲道,平均听众数目是一千七百人至二千人。星期三下午也与主日学教员一起研究星期日要讲授的圣经课。西敏寺教堂的讲台也经过改建,装上了大黑板,以备他教授圣经课时用。黑板上有听众看不到的暗线,使他在黑板上画线时能画得直。摩根曾说:[我不是单为自己做的,而是要作一个教师;去帮助那些因为他们日常工作不能像传道人用那样多时间去研读圣经的人。他用图解、大纲、追求简单、清楚与简短,他说,传道人是〝解释者〞,要使听的人可以明白。
摩根从未以单一教会为足。他在一周之中在英格兰各地旅行讲道,他用早晚的时间读书,他的传记中说:〝这游行讲道并未叫他站在讲台上,面对听众时缺乏准备。这项准备常用其它方式做成,因为他早起晚睡。那些挤到教堂,为圣经的奇妙所感动,第一次,或以新方式,看见圣经信息之力量的人,对于摩根在半夜灯下的准备工作,则毫无所知。这位在讲台上如此充满活力的人,他们没有看见他在清晨五时就在灯下在打开的圣经前作笔记了。他们也没有看见他坐在驰过原野的火车车厢?,他的心思默想着许多经文,探索、分析其中的真理,并寻求解释。
在那个神学正进行大争论的时代,他在西敏寺教堂的工作,对那些维护圣经基本信仰的人,正是一个坚强的堡垒。从一九一九至一九三二年,他旅行美国,在慕迪北野夏季圣经大会中扮演了一个主要的角色。在那几年中,他只在家中停留过八个月。从一九二九至一九三二年,他担任费城长老教会大教堂的牧师,但他仍然每周旅行到纽约及波士顿去讲解圣经;一九三二年,他接受了急迫的召请。再次回到英国伦敦西敏寺教堂,会堂与会众又再次需要重建,他看来是唯一能作成这大工的人。
对他而言,讲道,或说教导人圣经,讲解阐释圣经,永远是一项快乐。是甚么使他成为一个属灵的伟人的呢?
他的日记一再记载:〝读经整个上午〞,并且,他总是很晚才上床。年轻的传道人问他成功的秘诀时,摩根博士回答说:〝努力工作,殷勤努力工作、工作。〞早晨六点钟一过,他就到书房,好安静地研读圣经。人不可在上午打扰他,他是在研读圣经。神对人讲的话需要人专心去领受,而摩根博士就有这 份专心。
为他写传记的作家描写他关心他听众的情形时说:〝这强有力的信息;这些专心的听众,讲者与听者之间完全合一的气氛,乃是热切专心,献于〝我只有一件事〞传道的结果。对摩根说,他无比的责任,以及他心上经常的担子,乃是喂养主的羊群,他主日学中最小的羔羊,在他看来,与最成熟的学生同样重要。
他在为圣经每卷书预备大纲时,在他提笔之前,他计画先读五十遍。他讲到他一次坐下来读完出埃及记全卷,这样有四十遍之后,他才开始写下一些释经的注解。这些纲要及注释,就构成了今天英文版的〝The Analyzed Bible〞。
据说,他可随时用圣经任何一章讲一篇道,但是,他每次讲道,却总要用一小时作特别准备。他对圣经的一般准备是不断的,浓厚的。〝我可以说,〞他说:〝我经常在火车上读圣经。〞但是, 他并非隐士,他十分喜爱与人接触。他在慕迪的圣经大会中;下午的时间全用在社交及康乐活动;他总是成为人群中的核心,这时他并不与人讨论深奥的道理,只是讲一些有趣的故事,与人共度欢乐的时间。
西敏寺教堂的讲台既专献为解释圣经,摩根为儿童所设立的主日学也是以圣经为中心就不足为怪了。这可让我们看出,对摩根博土说,对所有年龄阶段的人,研究圣经都是同样的重要。
在他的计画中,有四年的圣经初级课程,学生在这项课程中熟读圣经中的故事,摩根博土发现,圣经中有一百五十个故事,适合五至八岁的孩子。九至十二岁少年阶段,他说,特别对连环的故事有兴趣。因此,他以圣经的传记材料,为少年人编了一百五十三课圣经课。在那最艰难的十三至十六岁的年月阶段,青春期的青少年正培植出人际关系的感觉。因此,研究圣经历史可以引起他们的兴趣。十六岁之后,青年人就可接受圣经中一些必须迟延的重要的教训--以色列的律法、诗歌、大小先知的信息、耶稣的教训,及使徒们的著作。
摩根如何使研读圣经成为他一生专长的呢?在十六岁之前,他从未怀疑过圣经的权威。他身为浸礼会传道人的儿子,他从未想过,任何诚实、受人尊敬的人,会怀疑圣经是神的话。
以后,他接受师资教育时,他听到达尔文.赫胥黎、施宾塞等人,这些人的哲学在宗教界投下了阴影。〝到了一个时侯,我对甚么都没有确信,〞他说,他三年之久失去了信心,他在〝世俗的殿堂?〞辩论新书中所讲的题目,他的媳妇 吉尔描写他如何解决困难的情形说:
〝最后,危机临到,他向自己承认,对圣经是否赋有神对人说话的权威,他完全失去了确信。他立即取消了一切讲道约会。那时,他将他所有的书籍,攻击圣经及为圣经辩护的书,全都放在屋角的柜子?。现在我听到锁的声响,他说,他出去,到街上书店,买了一本新圣经,带着圣经回到家中,他对自己说:〝我已不再确信,这本圣经像父亲所说那样具有权威,是神的话,但是,有一件事我却有把握,它若是神的话,我若是有开明的心思,不带偏见的去读它,它必会使我心灵获得保证。圣经找到了我,〞他说:〝那时,一八八三年,我开始研读圣经,自此,他人生的后五十年,没有一年他不出版一两本着作。他著作了七十本书,其中一些书是所有传道人为了充实自己所必读的书。读它们就会得益处。其中的许多内容,进入到其它传道人的讲词中。施韦.伯称〝基督的危机〞一书,是摩根最伟大的著作。他的两卷〝圣经中的活信息〞是释经者的另一颗珠宝。〝路加福音〞、 〝使徒行传〞、〝伟大的医生〞 都是神学中宝贵的著作。

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