My Journal

This interview should reveal much of Aslan's flaws.

He said that historians care about what's likely more than what's possible. He's confusing historians with statisticians.

He basically confused truth with arguments (he considers the Gospels as arguments and not history), and truth with facts.

Since my wife challenged me on this, something I came up with, I think there are many kinds of pretense. I can think of three:

1. Pretending to mislead others. Usually for one's own gain. This is considered lying. Not good.
2. Pretending within the awareness of everyone, for everyone's gain or entertainment. These are those whose profession is acting. This is fine. Not lying, because there's a unspoken contract between the participants - that everyone knows what's going on and agreed to play along. We can argue how this works with kids, but I'll leave this as what it is now, as type #2.
3. This is the one in question, that my wife was challenging: Pretending because it's the absolute right thing to do, even though one may not agree. The persuasion of this pretense usually comes from the opposition, like in a debate or a court room, when the opposition just assumed the other side is already defeated and intend to persuade that side to at least pretend that they are lost - to not kick the rock in the foot further, so to speak. In important Christian practice, for example, a Christian should at least pretend to like preaching the Gospel, even though one may not feel like it, or even hate to do such thing. Instead of calling out the fake Christian, we can persuade them to at least pretend or try to like preaching the Gospel, to at least a family member or some friends they are more acquainted with. Although, this kind of persuasion should not be enforced, since ultimately, it's a the cost of the pretender. It's just that the cost is more than worth it.

Ever since MeRF to Grace OPC, this issue seems to have come up a few times.

Rejecting female pastors is one thing, I would too, though I doubt I am of the same stance with them on that issue as well. I think for many of them, they just can't stand seeing a woman on top on them while their excuse is the scripture. So they trapped themselves in the legalism of words. But as for me, I reject pastoral ordination for women at the same time, I also recognize female pastors. I noticed that trying to explain this simple stand fails on stubborn ears when they treat this principle of God in a legalistic manner.

Then there is this notion of equating official church membership to the communion of the Saints, and such without which, the official membership, one should not be partaking holy communion. I took the communion for one: I've been member of a few churches, and other than the church in Penang where I was baptized and thus automatically officiated my membership, I think, the other churches I have been to automatically entered me into membership themselves after regular attendance. Secondly, I consider I'm a member of the visible Church, that is among all Christians on this planet. The strict principle they have on this seems to be grounded on the fact that, if one were not a member, then the pastor can't use ex-communication to discipline one. I reject this, if one were not a member, one is still under submission to local church authority when one is in that church. It's still not hard to exercise discipline in this case. There maybe other "excuses", but this is enough. What then if you take away one's membership? Would you bar him or her from enter the church? Thus, this futile play of words over rules traps them yet again in legalism.

As for the Sabbath, here I post Dr. Stephen Tong's responses first (Source) and extract main points from it after in English:
Verses to consider:
Mark 2:27 The sabbath was made for man, and not man for the sabbath
John 20:19-20 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
问； 耶稣因为安息日做工的问题让很多人不明白，为什么安息日不安息，还要做工呢？耶稣说；「在安息日做善事是可以的。」如果是这样，试问；「既然上帝歇了祂的工，那我们这些活在与神同工同行的生命中的信徒还有什么善事要去做的。」若要我们在安息日做善事，岂不是无法与神同工，也没有神同在的期间独自去行，我们岂能胜过撒但的拦阻与攻击呢？ 

答：你完全误会了。耶稣基督说「你安息日的时候，如果有一只牛掉到井里，你要不要拉上来？或者让它死？」（参：路加福音：14 章 5 节）；如果连牛你都不要让它死，那么，请问如果是人掉在坑里，你能不能说「因为安息日，所以我就让他死，因为明天才是工作日。今天神安息我也安息，我一工作，神不会帮我工作，我现在孤立独行，没有神的同在？」然而；耶稣基督在这里不是妥协；耶稣基督在这里要告诉你，「安息日是为人而设立的，人不是为安息日而设立的。」「主动 性」的问题，「意义」的问题。安息日要人休息的原因是要人与神有交通，有合一得到更大的能力，或更大的意义所以叫作「安息日」。安息日不是叫你什么事情都不做，你就以为你与神一样是很同心的，不是的。所以我认为我的安息，不是别的传道人的安息，安息年，一整年不做工，我不是那种安息。我很安息，我的安息是什么？心中的平静、平安，这个安息是我的安息。   有时候会因为环境的不同，或是事情的不同，神还会给人另一种安息；比如说；“我刚在(乙）这儿讲完道，（甲）那边就催我赶紧过去，我就急急忙忙往那儿赶，可是在这期间没有车或飞机，我自己又不能飞过去，怎么办，只好等，这样也是一种安息；是神为我预备的一种安息；其实我感觉我的生命是很安息的，你们看我很紧张，很辛苦，但是我知道怎样过一个平静安稳，在主面前享受安息的生活。你为我这样的事感谢上帝吗？所以我再加五倍的工作量（如果时间够），我也不会紧张。我感到能够对更多的人产效应，更荣耀上帝。如果聚会的数量大十倍，为什么不要？如果有可能对一万人讲道，为什么满意对一百个人？你明白我的意思吗？假如你对一万讲道，可是没有人认真听，个个吵吵闹闹；假如你对五个人讲，而且大家很注意听，当然是五个人好。这都要因着当时的情况而定。这其中也有神对我们负责的一种安息。但是如果是几万人的布道大会，却安静的一点声音都没有，只会听到讲台上讲道人的声音，如果是这样，为什么不可以呢?  所以这也是神给我们预备的又一种安息。如果你说「对一个人讲道他能听进去而且能听明白。好，那就对一个人讲；如果有一万个人可以这样听也是可以听得很清楚，那为什么不能？这样会更好是可以的。所以我一定要好好做，如果有同心的人一同做，我们就一同做。因为每一年人口增加这么多，听福音的人却越来越少，那每一年下地狱的人就越来越多。我们真的是爱灵魂，真的是爱主的工作，一定要事半功倍尽量利用时间，利用各样的可能性 来做更大的可能的工作。  那么；上帝为什么歇了工作进入安息呢？那不是给撒但可趁的机会来攻击吗？完全不是的。「上帝安息」，这就是说「创造不是永恒的」，创造的工作到了一段以后，以后上帝就继续用施恩，照顾，交通被造之物与祂产生关系，所以圣经提到了「安息日」，后来希伯来书又提到了「那安息」，「那安息」就是真正在安息的意义，不是没有事情做才叫作「安息」。上帝到了第六天做完了祂的工，第七天祂就安息了，这个安息就是享受，也可以使被造的与祂之间有一个交通，所以我们到了七日的第一日我们安息了，我们来到上帝的面前。但是有些人也按着字句性来理解安息日日本人就利用美国人享受形式中的（安息日），疏于战备的时候成功的偷袭了珍珠港。这时候你说「最好没有安息日，就可以不给他偷袭了」，这样说也不完全对，也不是这个意思，其实安息日还是要有人轮流值班的的。如果说，安息是完全什么都不顾的话，当然是很危险的事情，所以安息日的意义不是那样。我们对安息应该有更清楚的了解。犹太人的安息日是很严谨的，变成「字句性 」的安息日，结果变成「人就是为了安息日。」耶稣说「不是的，安息日是为了人。」所以律法是为了人，人不是为了律法。安息日是为了人，人不是为了安息日。  在犹太民族守安息日就比较认准字面性的，安息日嘛！什么都不要做。可是你知道吗？在特拉维夫有一个希尔顿，这希尔顿在起初做好了以后，几十层楼的旅馆，那怎么办呢？安息日是不可以按电梯的，你又是住在三十二层，难道你要走路走到上面吗？如果是这样，那你就真的「安息」了，因为累就累死了，永永远远安息了。所以怎么办呢？犹太人想尽了一切办法，结果想到一个办法，到了礼拜六安息日那一天，每一层楼都按电子显示自己停，你不必去按，你就跟着电子显示，什么时候轮到你住的哪一层楼的房间你就赶紧进去，......。所以如果你住三十二层，你要等它开关三十二次你才到你的房间，用这个办法。而耶稣基督对安息日的看法不是这样。所以我说耶稣基督的安息日是 paradoxical sabbath，是反合性的安息日，是以「人」为重，不是以「日」为重，因为上帝曾经说「我厌烦你们的安息日，我厌烦你们的祭物」【参：以赛亚书：1 章 13 节】。上个礼拜我提到了这个事情，所以不能把日子当作是最重要的。保罗也说「我为那些守日子的人感到惧怕」（参：加拉太书：4 章 10 - 11 节），因为他们已经把重要的丢掉了，把次要的当作重要的，已经把是非颠倒过来了。  问；上帝的律法既是永不废的，为什么绝大多数的基督徒都不守十诫里第七诫的安息日？而以其它一日来取代，这样不是违背律法和上帝的诫命吗？答：现在我要把这个问题解释详细一点。圣经里面第一次的安息日是上帝的安息日，人是没有份的。  第二种的安息日是模糊的安息日，就是从一直到摩西的时候，我们不知道谁守安息日，是模糊的。  第三、是律法中的安息日。律法中的安息是为了要记念上帝把他们的祖宗从埃及为奴之地领出来，所以要守安息日。所以第十条诫命所有的律例都是道德性 的，只有安息日是「日子性」的，你明白我的意思吗？而写安息日的时候有这句话，「你们要守安息日，要记念你们的祖宗曾经在埃及作奴仆。」好，现在我问你，你守安息日是不是记念你的祖父在埃及作奴仆？我问你啊？所以那个安息日是律法中的安息日，那个安息日跟我们是不一样的，因为我们的祖宗未曾在埃及作奴仆。这是第三个。  第四个安息日。就是等他们从巴比伦被掳七十年回来的时候，他们要另外守一种安息日记念他们曾经从巴比伦带回来。而这个安息日和这个律法中的安息日真正的意义就是从罪中被拯救出来享受赦罪平安的意义，所以这个是「预表」。所以「日子」不是真实的，日子不过是预表那个实体，那个实体就是因为与神和好，领受赦罪的平安的那种安息。  第五种安息日是「耶稣基督的安息日」，我叫它「反合性的安息日」。耶稣基督到底有没有守安息日？从犹太人来说，耶稣没有守。从我们基督徒来说，耶稣有守。因为耶稣基督反合性 的安息日他真正的意义是说，「安息日是为人设立的，人不是为安息日设立的」，这是第五种。  第六种的安息日是希伯来书所说的，「我使他们断不能进入那安息」，所以「那安息」就是「意义性 」的安息，是「属灵价值」的安息，不是日子，三百六十五天中间一天有二十四小时那种「日子」的安息。是「那安息」，是灵界的，是真正意义的安息。  最后，就是当耶稣基督再来的时候，我们永远在主里面与祂一同享受那永恒安息的安息。  所以你把这个弄清楚了，你就不认为我们如果在七日的第一日来敬拜上帝就是违背律法，因为这个说法是对「安息日（会）」的看法。不是我们基督徒学习的。【安息日（会）】的创立人是谁啊？你们知道吗？是【怀艾伦太太 (Ellen G. White)】。这个人从小是相当神经过敏，常常是歇斯底里的人，所以她有许多梦，有许多她认为是很特别的经验，有时候会惊叫，有时候会神经很不稳定的人。等到她大了，她把这些的经验当作是上帝给她的启示。不是来源于圣经。所以我对你们说「启示」这两个字不要随便用。今天很多灵恩派的人用「神启示我。」「神启示我。」；如果上帝真的启示你，你记下来，那我就多一本「启示录」了，因为你录下了启示嘛！把神对你的启示“录”下来不是「启示录」吗？所以这不能这样讲。  切记：安息日是为人而设立的，人不是为安息日而设立的。你把这个弄清楚了，你就不认为我们如果在七日的第一日来敬拜上帝就是违背律法，违背律法的说法是「安息日（会）」自己对圣经的理解错误而产生的那种看法。弟兄姊妹们千万不要解错了圣经，自讨苦吃。

The good points from Tong:
The Sabbath was made for man, not vice versa.
The True meaning of Sabbath - Able to find peace in the Lord, thus even in work, any work, one can find such rest, one must. Emphasis on peace, not rest. For such is joy in the Lord. Emphasis on rest is to justify indolence, and I've made my case in this writing how legalism is used to vindicate that. This is why preachers could preach on Sundays, Jesus could work on the Sabbath. I like the Chinese translation of Shabbat in this case: 安息日 denoting restful peace. In English, the word is transliterated, hence one would not know the meaning without studying Hebrew. The Jews know this rest, but unfortunately, without pondering on it's deeper meaning, they could only take the superficial meaning and abolish all works together, including pressing elevator buttons on Shabbat.

If we do nothing but keep ourselves in church fellowship and services the whole Sunday, that's great too, if we enjoy the presence God. But if what we enjoy is satisfaction in what we think we obey in scripture, legalistically, and perhaps even to the point of looking down on others who don't without any deeper communication and analysis, then it's bad. I think it is worse than those who stay for social reason, which is...bad as well. Bottom line, as long as one finds peace in the Lord on Sundays, it's good enough for me. And when I say "peace in the Lord", I don't mean some nonchalant ecstasy. It's a peace that grows one's faith and relationship with Christ in spirit and in truth.

A good point raised by Tong: that's why the Japanese took advantage of the American's complacent in the FORM (and not the meaning) of Sabbath. Well, I think, one, if unrepentant, would hate and put all blames on the Japanese for it, or worst, to deny God and abolish Sunday rest for good. If one fears the Lord however, would take this lesson to repentance and learn to be wiser, to impose shifts on Sundays.

Thus God said to the Jews and those who put too much emphasis on the form of days: Isaiah 1:13 and Galatians 4:10-11.

Thus Tong calls our Lord's Sabbath, the Paradoxical Sabbath! It centers on man, not on the day.

Now this is new and interesting:
Tong breaks the Sabbath down into 7 types:
1. God's sabbath, the first mention in the Bible, men cannot partake.
2. Blurry sabbath. That is, that which is assumed to be practiced until the time of Moses, the time of the Law. We do not know who kept this.
3. The Sabbath in the Law. The purpose of this is to commemorate their (Israel) deliverance from Egypt. Thus, this is the only commandment that is temporal while the other 9 are on moral. For gentiles, this is not the same kind of Sabbath we are observing, because "Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day" Deuteronomy 5:15 is for the Jews. We gentiles don't observe this Sabbath, which is the Sabbath in the Law, our ancestors were not slaves in Egypt.
4. Postexilic Sabbath: (Isaiah 14:1-3) After 70 of captivity in Babylon, the Jews observed a different kind of Sabbath, that which commemorates that they were brought back from Babylon. And these #3 & #4 types of Sabbath have a true meaning behind it: The deliverance from sin and to enjoy the peace of being forgiven. Such is a typology. God hinting on the true Sabbath. Thus, it's never about the day. The day is merely a typology to the truth: Being reconciled to God, the peace in receiving the forgiveness of sin - this kind of peaceful rest.
5. The Sabbath of Jesus Christ: The paradoxical Sabbath. Did Jesus observe Sabbath? Not according to the Jews. From Christian standpoint, yes He did, because Sabbath is made for man, not man for the Sabbath. [So saith the Lord of the Sabbath!] - my addition 😉
6. The Sabbath in the Book of Hebrews: Hebrews 3:11 - So I swore in my wrath, They shall not enter into my rest. This is a spiritual one, not a temporal one. This is the one with the true meaning. It has nothing to do with the 24-hour days in a 365-day year.
7. The final Sabbath: When Jesus comes, we shall enjoy this Sabbath FOREVER, it's eternal, it has no specific days. It's every moment, it has no temporal boundary.

Update: 2/10/2025 STEMI TV Taiwan posted this clip from the Hebrews series:

Although, from another source, #7 is combined with #6, and the missing # of all 7 types is The Sabbath that God hate:

第四个安息日是「上帝所厌烦的安息日。」
这意思是什么呢？就是律法中间的安息日，有名无实，有样无质；只有现象没有本质，只有名，但是没有实际。所以上帝说「我厌烦你们的安息日；我厌烦你们的祭物，你们的祭物千千的公羊，万万的油河（参：弥迦书：6章7节）对我有什么益处呢？我根本讨厌、恨恶你们的安息日。你们初一、十五，你们安息日献祭对我有什么益呢？」上帝说「我厌烦你们的安息日」，然后加上一句话，「听命胜于献祭」（撒母耳记上：15章22节）大家说「听命胜于献祭」。所以第四个安息日是被厌烦的，只有表样，没有实质的安息是神所不喜悦的事情。「你们敬拜我是枉然的，因为你们的嘴唇亲近我，你们的心却远离了我」（参：以赛亚书：29章13节；马太福音：15章8节；马可福音：7章6节）这是第四样。

Tong continues: Once you master this understanding, you wouldn't consider Sundays as the day of worship unbiblical, unlike the Adventists.

I call these legalism what they do, because they find comfort in these and never want to step deeper from their shallowness. When multiple challenging cases were presented to them, they became lost and played the "humility" heart: "I don't know much about this, I'm just trying to follow God's words". They want the words as a list of things to do but never consider the deep meaning behind them. They fail to ponder why "the letter killeth, but the spirit giveth life" 2 Corinthians 3:6. Thus, this is why such denominations fail in growth, despite a good, very good stand on doctrine.

Paedobaptism exhibits not only a deeper understanding of God's grace but a complete reliance on God to the extent that no human work gets merit. This is what the Papist and the Baptists did not get.