read by Brennan Manning
does it tell us of God's love?
Thursday, May 22, 2008
Wednesday, May 21, 2008
Tuesday, May 20, 2008
Spiritual Formation for Leaders
Direction Journal Spring 2005 · Vol. 34 No. 1 · 54-63
The Great Work to Be Born: Spiritual Formation for Leaders
Vange Willms Thiessen
[Vange Willms Thiessen received her Master of Arts degree in Marriage and Family Therapy in 1990 from Mennonite Brethren Biblical Seminary, Fresno, California, and is currently in the Doctor of Ministry program in Leadership and the Emerging Culture at George Fox University, Portland, Oregon. She is the Clinical Director of the Master of Counseling program at Associated Canadian Theological Schools, a consortium of six denominational seminaries located in Langley, British Columbia. She teaches courses in spiritual formation, supervises interns and graduate therapists, and maintains a private practice.]
A FRAMEWORK FOR SPIRITUAL FORMATION:CONNECTION, COMPASSION, AND CONTRIBUTION
Early last spring I attended a seminar with Bill O’Hanlon titled, Integrating Spirituality and Brief Therapy.7 He described what he called the 3C’s of spirituality—connection, compassion, and contribution. I find his approach helpful in formulating a framework for understanding spiritual formation. Teilhard de Chardin’s assertion that “We are not human beings having a spiritual experience, but spiritual beings having a human experience,”8 is also significant. How would our concepts of spiritual formation expand if we viewed humans as spiritual beings capable of cocreating with God in these three distinct ways: connection, compassion, and contribution?
The Pathway of Connection
Connection speaks of attachment and relationship. Our Christian view of a trinitarian God presents a model for connection and relationship. Perichoresis is the Greek term used to describe the circle dance of the Trinity: God, Father and Holy Spirit. This image portrays a rela-tional, connected, ever-present, passionate Creator who is inviting us, as leaders, to join the divine dance. Connection is the basic step in the creative dance of spiritual formation...
The Pathway of Compassion
Buber’s angel strikes out in confidence but without true understanding and compassion. Likewise, if we only minister to each other out of our strengths, knowledge, and illusions of perfection, we base our spirituality upon a false understanding. Our language of victory is only a shallow pretense if our success stories suppress the realities of our pain and anguish. As leaders, our positions of power and authority may inhibit us from being honest, both in self-evaluation and in ministering to others. We need to ask, “Where, O God, have my power and judgment been lacking?”...
The Pathway of Contribution
Service has been elevated to sacramental levels in the Anabaptist tradition. It is not new to our understanding and practice of spirituality. Spiritual formation that emerges from a sense of connection and compassion will, I believe, express itself in contribution. Not only is there an existential reach for God within us, we also long for earthly justice and mercy. Booth described spirituality as an “inner attitude that emphasizes energy, creative choice, and a powerful force for living.”17 Spiritual formation is concerned with a search for value, meaning, and purpose which includes actions of inclusion, care, and compassion toward all humankind....
read more
The Great Work to Be Born: Spiritual Formation for Leaders
Vange Willms Thiessen
[Vange Willms Thiessen received her Master of Arts degree in Marriage and Family Therapy in 1990 from Mennonite Brethren Biblical Seminary, Fresno, California, and is currently in the Doctor of Ministry program in Leadership and the Emerging Culture at George Fox University, Portland, Oregon. She is the Clinical Director of the Master of Counseling program at Associated Canadian Theological Schools, a consortium of six denominational seminaries located in Langley, British Columbia. She teaches courses in spiritual formation, supervises interns and graduate therapists, and maintains a private practice.]
A FRAMEWORK FOR SPIRITUAL FORMATION:CONNECTION, COMPASSION, AND CONTRIBUTION
Early last spring I attended a seminar with Bill O’Hanlon titled, Integrating Spirituality and Brief Therapy.7 He described what he called the 3C’s of spirituality—connection, compassion, and contribution. I find his approach helpful in formulating a framework for understanding spiritual formation. Teilhard de Chardin’s assertion that “We are not human beings having a spiritual experience, but spiritual beings having a human experience,”8 is also significant. How would our concepts of spiritual formation expand if we viewed humans as spiritual beings capable of cocreating with God in these three distinct ways: connection, compassion, and contribution?
The Pathway of Connection
Connection speaks of attachment and relationship. Our Christian view of a trinitarian God presents a model for connection and relationship. Perichoresis is the Greek term used to describe the circle dance of the Trinity: God, Father and Holy Spirit. This image portrays a rela-tional, connected, ever-present, passionate Creator who is inviting us, as leaders, to join the divine dance. Connection is the basic step in the creative dance of spiritual formation...
The Pathway of Compassion
Buber’s angel strikes out in confidence but without true understanding and compassion. Likewise, if we only minister to each other out of our strengths, knowledge, and illusions of perfection, we base our spirituality upon a false understanding. Our language of victory is only a shallow pretense if our success stories suppress the realities of our pain and anguish. As leaders, our positions of power and authority may inhibit us from being honest, both in self-evaluation and in ministering to others. We need to ask, “Where, O God, have my power and judgment been lacking?”...
The Pathway of Contribution
Service has been elevated to sacramental levels in the Anabaptist tradition. It is not new to our understanding and practice of spirituality. Spiritual formation that emerges from a sense of connection and compassion will, I believe, express itself in contribution. Not only is there an existential reach for God within us, we also long for earthly justice and mercy. Booth described spirituality as an “inner attitude that emphasizes energy, creative choice, and a powerful force for living.”17 Spiritual formation is concerned with a search for value, meaning, and purpose which includes actions of inclusion, care, and compassion toward all humankind....
read more
Spiritual Formation for Leaders
Direction Journal Spring 2005 · Vol. 34 No. 1 · 54-63
The Great Work to Be Born: Spiritual Formation for Leaders
Vange Willms Thiessen
[Vange Willms Thiessen received her Master of Arts degree in Marriage and Family Therapy in 1990 from Mennonite Brethren Biblical Seminary, Fresno, California, and is currently in the Doctor of Ministry program in Leadership and the Emerging Culture at George Fox University, Portland, Oregon. She is the Clinical Director of the Master of Counseling program at Associated Canadian Theological Schools, a consortium of six denominational seminaries located in Langley, British Columbia. She teaches courses in spiritual formation, supervises interns and graduate therapists, and maintains a private practice.]
A FRAMEWORK FOR SPIRITUAL FORMATION:CONNECTION, COMPASSION, AND CONTRIBUTION
Early last spring I attended a seminar with Bill O’Hanlon titled, Integrating Spirituality and Brief Therapy.7 He described what he called the 3C’s of spirituality—connection, compassion, and contribution. I find his approach helpful in formulating a framework for understanding spiritual formation. Teilhard de Chardin’s assertion that “We are not human beings having a spiritual experience, but spiritual beings having a human experience,”8 is also significant. How would our concepts of spiritual formation expand if we viewed humans as spiritual beings capable of cocreating with God in these three distinct ways: connection, compassion, and contribution?
The Pathway of Connection
Connection speaks of attachment and relationship. Our Christian view of a trinitarian God presents a model for connection and relationship. Perichoresis is the Greek term used to describe the circle dance of the Trinity: God, Father and Holy Spirit. This image portrays a rela-tional, connected, ever-present, passionate Creator who is inviting us, as leaders, to join the divine dance. Connection is the basic step in the creative dance of spiritual formation...
The Pathway of Compassion
Buber’s angel strikes out in confidence but without true understanding and compassion. Likewise, if we only minister to each other out of our strengths, knowledge, and illusions of perfection, we base our spirituality upon a false understanding. Our language of victory is only a shallow pretense if our success stories suppress the realities of our pain and anguish. As leaders, our positions of power and authority may inhibit us from being honest, both in self-evaluation and in ministering to others. We need to ask, “Where, O God, have my power and judgment been lacking?”...
The Pathway of Contribution
Service has been elevated to sacramental levels in the Anabaptist tradition. It is not new to our understanding and practice of spirituality. Spiritual formation that emerges from a sense of connection and compassion will, I believe, express itself in contribution. Not only is there an existential reach for God within us, we also long for earthly justice and mercy. Booth described spirituality as an “inner attitude that emphasizes energy, creative choice, and a powerful force for living.”17 Spiritual formation is concerned with a search for value, meaning, and purpose which includes actions of inclusion, care, and compassion toward all humankind....
read more
The Great Work to Be Born: Spiritual Formation for Leaders
Vange Willms Thiessen
[Vange Willms Thiessen received her Master of Arts degree in Marriage and Family Therapy in 1990 from Mennonite Brethren Biblical Seminary, Fresno, California, and is currently in the Doctor of Ministry program in Leadership and the Emerging Culture at George Fox University, Portland, Oregon. She is the Clinical Director of the Master of Counseling program at Associated Canadian Theological Schools, a consortium of six denominational seminaries located in Langley, British Columbia. She teaches courses in spiritual formation, supervises interns and graduate therapists, and maintains a private practice.]
A FRAMEWORK FOR SPIRITUAL FORMATION:CONNECTION, COMPASSION, AND CONTRIBUTION
Early last spring I attended a seminar with Bill O’Hanlon titled, Integrating Spirituality and Brief Therapy.7 He described what he called the 3C’s of spirituality—connection, compassion, and contribution. I find his approach helpful in formulating a framework for understanding spiritual formation. Teilhard de Chardin’s assertion that “We are not human beings having a spiritual experience, but spiritual beings having a human experience,”8 is also significant. How would our concepts of spiritual formation expand if we viewed humans as spiritual beings capable of cocreating with God in these three distinct ways: connection, compassion, and contribution?
The Pathway of Connection
Connection speaks of attachment and relationship. Our Christian view of a trinitarian God presents a model for connection and relationship. Perichoresis is the Greek term used to describe the circle dance of the Trinity: God, Father and Holy Spirit. This image portrays a rela-tional, connected, ever-present, passionate Creator who is inviting us, as leaders, to join the divine dance. Connection is the basic step in the creative dance of spiritual formation...
The Pathway of Compassion
Buber’s angel strikes out in confidence but without true understanding and compassion. Likewise, if we only minister to each other out of our strengths, knowledge, and illusions of perfection, we base our spirituality upon a false understanding. Our language of victory is only a shallow pretense if our success stories suppress the realities of our pain and anguish. As leaders, our positions of power and authority may inhibit us from being honest, both in self-evaluation and in ministering to others. We need to ask, “Where, O God, have my power and judgment been lacking?”...
The Pathway of Contribution
Service has been elevated to sacramental levels in the Anabaptist tradition. It is not new to our understanding and practice of spirituality. Spiritual formation that emerges from a sense of connection and compassion will, I believe, express itself in contribution. Not only is there an existential reach for God within us, we also long for earthly justice and mercy. Booth described spirituality as an “inner attitude that emphasizes energy, creative choice, and a powerful force for living.”17 Spiritual formation is concerned with a search for value, meaning, and purpose which includes actions of inclusion, care, and compassion toward all humankind....
read more
Monday, May 19, 2008
Philip Yancey reviews Pain
Books & Culture, May/June 2008
That Hurts : An interdisciplinary study of pain
review by Philip Yancey
Pain and Its Transformations, The Interface of Biology and Culture
Edited by Sarah Coakley and Kay Kaufman Shelemay
Harvard Univ. Press, 2008439 pp., $49.95
When I called a physician friend for advice on an adverse reaction to anesthesia after minor surgery, he made the offhand comment, "You know, veterinarians don't have that problem. They measure out the dosage, give the injection, and the horse or dog or whatever responds according to the book." That simple observation could serve as a summary of what prompted Harvard conveners to bring together molecular biologists, neuroscientists, pain clinicians, psychiatrists, anthropologists, musicologists, and scholars of religion for the conference that spawned this book. Physiologically, pain in humans may resemble that of horses and dogs, but there the similarity ends. In many ways, culture trumps biology.
Consider the phenomenon of Couvade, documented in many places worldwide. In some societies in Micronesia and the Amazon Valley, for example, the mother shows no indication of suffering during delivery. She may break from work a mere two or three hours to give birth, then return to the fields. By all appearances the husband bears the pain: during the delivery and for days afterward he lies in bed, thrashing about and groaning. Indeed, if his travail seems unconvincing, other villagers will question his paternity. A journalist or anthropologist who tried to explain, "Sir, there's no reason for you to feel pain because, after all, it was your wife who bore the child," would doubtless meet a hostile reaction. For months the father has struggled with such symptoms as nausea, weight gain, constipation, headache, and other signs of distress, not to mention the agony of the "delivery" itself. For him, the pain is as real as it is for the Manhattan socialite demanding her epidural.
read more
That Hurts : An interdisciplinary study of pain
review by Philip Yancey
Pain and Its Transformations, The Interface of Biology and Culture
Edited by Sarah Coakley and Kay Kaufman Shelemay
Harvard Univ. Press, 2008439 pp., $49.95
When I called a physician friend for advice on an adverse reaction to anesthesia after minor surgery, he made the offhand comment, "You know, veterinarians don't have that problem. They measure out the dosage, give the injection, and the horse or dog or whatever responds according to the book." That simple observation could serve as a summary of what prompted Harvard conveners to bring together molecular biologists, neuroscientists, pain clinicians, psychiatrists, anthropologists, musicologists, and scholars of religion for the conference that spawned this book. Physiologically, pain in humans may resemble that of horses and dogs, but there the similarity ends. In many ways, culture trumps biology.
Consider the phenomenon of Couvade, documented in many places worldwide. In some societies in Micronesia and the Amazon Valley, for example, the mother shows no indication of suffering during delivery. She may break from work a mere two or three hours to give birth, then return to the fields. By all appearances the husband bears the pain: during the delivery and for days afterward he lies in bed, thrashing about and groaning. Indeed, if his travail seems unconvincing, other villagers will question his paternity. A journalist or anthropologist who tried to explain, "Sir, there's no reason for you to feel pain because, after all, it was your wife who bore the child," would doubtless meet a hostile reaction. For months the father has struggled with such symptoms as nausea, weight gain, constipation, headache, and other signs of distress, not to mention the agony of the "delivery" itself. For him, the pain is as real as it is for the Manhattan socialite demanding her epidural.
read more
Friends in a Broken World
Dr Tan Soo Inn, from whom many of you have been receiving his Grace@Work devotions, have published a small booklet this month, May 2008 in which he writes about his passion about spiritual friendship and how he will leave his pastoral work to concentrate on this in a new organisation named Graceworks. This he will do in a teamwork effort with his wife, Bernice who have extensive experience in publishing.
"True friends tell us what we need to know and not what we want to hear" p.27
Philip Yancey reviews Pain
Books & Culture, May/June 2008
That Hurts : An interdisciplinary study of pain
review by Philip Yancey
Pain and Its Transformations, The Interface of Biology and Culture
Edited by Sarah Coakley and Kay Kaufman Shelemay
Harvard Univ. Press, 2008439 pp., $49.95
When I called a physician friend for advice on an adverse reaction to anesthesia after minor surgery, he made the offhand comment, "You know, veterinarians don't have that problem. They measure out the dosage, give the injection, and the horse or dog or whatever responds according to the book." That simple observation could serve as a summary of what prompted Harvard conveners to bring together molecular biologists, neuroscientists, pain clinicians, psychiatrists, anthropologists, musicologists, and scholars of religion for the conference that spawned this book. Physiologically, pain in humans may resemble that of horses and dogs, but there the similarity ends. In many ways, culture trumps biology.
Consider the phenomenon of Couvade, documented in many places worldwide. In some societies in Micronesia and the Amazon Valley, for example, the mother shows no indication of suffering during delivery. She may break from work a mere two or three hours to give birth, then return to the fields. By all appearances the husband bears the pain: during the delivery and for days afterward he lies in bed, thrashing about and groaning. Indeed, if his travail seems unconvincing, other villagers will question his paternity. A journalist or anthropologist who tried to explain, "Sir, there's no reason for you to feel pain because, after all, it was your wife who bore the child," would doubtless meet a hostile reaction. For months the father has struggled with such symptoms as nausea, weight gain, constipation, headache, and other signs of distress, not to mention the agony of the "delivery" itself. For him, the pain is as real as it is for the Manhattan socialite demanding her epidural.
read more
That Hurts : An interdisciplinary study of pain
review by Philip Yancey
Pain and Its Transformations, The Interface of Biology and Culture
Edited by Sarah Coakley and Kay Kaufman Shelemay
Harvard Univ. Press, 2008439 pp., $49.95
When I called a physician friend for advice on an adverse reaction to anesthesia after minor surgery, he made the offhand comment, "You know, veterinarians don't have that problem. They measure out the dosage, give the injection, and the horse or dog or whatever responds according to the book." That simple observation could serve as a summary of what prompted Harvard conveners to bring together molecular biologists, neuroscientists, pain clinicians, psychiatrists, anthropologists, musicologists, and scholars of religion for the conference that spawned this book. Physiologically, pain in humans may resemble that of horses and dogs, but there the similarity ends. In many ways, culture trumps biology.
Consider the phenomenon of Couvade, documented in many places worldwide. In some societies in Micronesia and the Amazon Valley, for example, the mother shows no indication of suffering during delivery. She may break from work a mere two or three hours to give birth, then return to the fields. By all appearances the husband bears the pain: during the delivery and for days afterward he lies in bed, thrashing about and groaning. Indeed, if his travail seems unconvincing, other villagers will question his paternity. A journalist or anthropologist who tried to explain, "Sir, there's no reason for you to feel pain because, after all, it was your wife who bore the child," would doubtless meet a hostile reaction. For months the father has struggled with such symptoms as nausea, weight gain, constipation, headache, and other signs of distress, not to mention the agony of the "delivery" itself. For him, the pain is as real as it is for the Manhattan socialite demanding her epidural.
read more
Friends in a Broken World
Dr Tan Soo Inn, from whom many of you have been receiving his Grace@Work devotions, have published a small booklet this month, May 2008 in which he writes about his passion about spiritual friendship and how he will leave his pastoral work to concentrate on this in a new organisation named Graceworks. This he will do in a teamwork effort with his wife, Bernice who have extensive experience in publishing.
"True friends tell us what we need to know and not what we want to hear" p.27
Sunday, May 18, 2008
Vesak Day
Vesak Day, the full moon day of the fourth lunar month, is the most important annual event for the Buddhist community. It commemorates the Birth, Enlightenment and Final Nirvana of the Buddha. The meaning of Vesak lies with the Buddha’s universal peace message to humankind. It has become a festival for rejoicing and goodwill to all – and a moment to reflect on our spiritual development and gratitude towards everyone
On Vesak day, some buddhists observe the Eight Precepts, while others may join the communal observances by going through the ceremony of taking the Threefold Refuge (in the Buddha, Dharma- the Buddha’s Teachings and Sangha-the community of monks and nuns), observing the Five Precepts of respect for life (not to kill); respect for personal property (not to steal); respect for personal relationships (not to indulge in the senses); respect for truth (not to lie); and respect for mental and physical well-being (not to take intoxicants); making offerings at shrines and chanting of sutras. They may also participate in processions and circumambulation, and listen to sermons of the Buddha’s Teachings.
Many Buddhists also take vegetarian meals on this day as they recall the teaching of universal Compassion. This is a day when temples are colourfully decorated with Buddhist flags and lights, and shrines filled with flowers, fruits and other offerings.
卫塞节的意义
卫塞节, 农历四月十五的月圆之日, 是佛教团体每年最重要的一个节日。它纪念了佛陀出生、悟道及涅槃的三件大事。这天世界各地数以万计的佛教徒都会庆祝这个节日。卫塞的意义在于佛陀传达给全人类普遍性的和平讯息。这是一个让大家喜悦及互相祝福的美好节日，也是我们检讨自己在灵修上的进展与感恩大众的日子。
对于一些佛教徒而言，卫塞节的庆祝仪式始于早上到佛寺去受八关斋戒。有些信徒可能会集体接受三皈依 (皈依佛、法及僧)、受五戒 (尊重生命即断杀、护生；尊重个人的产业即不偷盗、乐于施舍；尊重人际的关系即不邪淫 、知足；尊重真相即不妄语、诚实; 尊重精神及身体的良好状态即不服用麻醉品)、供养三宝及诵念经文，他们也可能参加绕佛仪式并听闻佛法。
许多佛教徒也会在当天忆念广大的慈悲而持素戒杀。在卫塞节这一天，寺院挂上佛旗，张灯结彩，佛龛上摆放琳琅满目的鲜花、水果及其他供品。
read more
On Vesak day, some buddhists observe the Eight Precepts, while others may join the communal observances by going through the ceremony of taking the Threefold Refuge (in the Buddha, Dharma- the Buddha’s Teachings and Sangha-the community of monks and nuns), observing the Five Precepts of respect for life (not to kill); respect for personal property (not to steal); respect for personal relationships (not to indulge in the senses); respect for truth (not to lie); and respect for mental and physical well-being (not to take intoxicants); making offerings at shrines and chanting of sutras. They may also participate in processions and circumambulation, and listen to sermons of the Buddha’s Teachings.
Many Buddhists also take vegetarian meals on this day as they recall the teaching of universal Compassion. This is a day when temples are colourfully decorated with Buddhist flags and lights, and shrines filled with flowers, fruits and other offerings.
卫塞节的意义
卫塞节, 农历四月十五的月圆之日, 是佛教团体每年最重要的一个节日。它纪念了佛陀出生、悟道及涅槃的三件大事。这天世界各地数以万计的佛教徒都会庆祝这个节日。卫塞的意义在于佛陀传达给全人类普遍性的和平讯息。这是一个让大家喜悦及互相祝福的美好节日，也是我们检讨自己在灵修上的进展与感恩大众的日子。
对于一些佛教徒而言，卫塞节的庆祝仪式始于早上到佛寺去受八关斋戒。有些信徒可能会集体接受三皈依 (皈依佛、法及僧)、受五戒 (尊重生命即断杀、护生；尊重个人的产业即不偷盗、乐于施舍；尊重人际的关系即不邪淫 、知足；尊重真相即不妄语、诚实; 尊重精神及身体的良好状态即不服用麻醉品)、供养三宝及诵念经文，他们也可能参加绕佛仪式并听闻佛法。
许多佛教徒也会在当天忆念广大的慈悲而持素戒杀。在卫塞节这一天，寺院挂上佛旗，张灯结彩，佛龛上摆放琳琅满目的鲜花、水果及其他供品。
read more
Vesak Day
Vesak Day, the full moon day of the fourth lunar month, is the most important annual event for the Buddhist community. It commemorates the Birth, Enlightenment and Final Nirvana of the Buddha. The meaning of Vesak lies with the Buddha’s universal peace message to humankind. It has become a festival for rejoicing and goodwill to all – and a moment to reflect on our spiritual development and gratitude towards everyone
On Vesak day, some buddhists observe the Eight Precepts, while others may join the communal observances by going through the ceremony of taking the Threefold Refuge (in the Buddha, Dharma- the Buddha’s Teachings and Sangha-the community of monks and nuns), observing the Five Precepts of respect for life (not to kill); respect for personal property (not to steal); respect for personal relationships (not to indulge in the senses); respect for truth (not to lie); and respect for mental and physical well-being (not to take intoxicants); making offerings at shrines and chanting of sutras. They may also participate in processions and circumambulation, and listen to sermons of the Buddha’s Teachings.
Many Buddhists also take vegetarian meals on this day as they recall the teaching of universal Compassion. This is a day when temples are colourfully decorated with Buddhist flags and lights, and shrines filled with flowers, fruits and other offerings.
卫塞节的意义
卫塞节, 农历四月十五的月圆之日, 是佛教团体每年最重要的一个节日。它纪念了佛陀出生、悟道及涅槃的三件大事。这天世界各地数以万计的佛教徒都会庆祝这个节日。卫塞的意义在于佛陀传达给全人类普遍性的和平讯息。这是一个让大家喜悦及互相祝福的美好节日，也是我们检讨自己在灵修上的进展与感恩大众的日子。
对于一些佛教徒而言，卫塞节的庆祝仪式始于早上到佛寺去受八关斋戒。有些信徒可能会集体接受三皈依 (皈依佛、法及僧)、受五戒 (尊重生命即断杀、护生；尊重个人的产业即不偷盗、乐于施舍；尊重人际的关系即不邪淫 、知足；尊重真相即不妄语、诚实; 尊重精神及身体的良好状态即不服用麻醉品)、供养三宝及诵念经文，他们也可能参加绕佛仪式并听闻佛法。
许多佛教徒也会在当天忆念广大的慈悲而持素戒杀。在卫塞节这一天，寺院挂上佛旗，张灯结彩，佛龛上摆放琳琅满目的鲜花、水果及其他供品。
read more
On Vesak day, some buddhists observe the Eight Precepts, while others may join the communal observances by going through the ceremony of taking the Threefold Refuge (in the Buddha, Dharma- the Buddha’s Teachings and Sangha-the community of monks and nuns), observing the Five Precepts of respect for life (not to kill); respect for personal property (not to steal); respect for personal relationships (not to indulge in the senses); respect for truth (not to lie); and respect for mental and physical well-being (not to take intoxicants); making offerings at shrines and chanting of sutras. They may also participate in processions and circumambulation, and listen to sermons of the Buddha’s Teachings.
Many Buddhists also take vegetarian meals on this day as they recall the teaching of universal Compassion. This is a day when temples are colourfully decorated with Buddhist flags and lights, and shrines filled with flowers, fruits and other offerings.
卫塞节的意义
卫塞节, 农历四月十五的月圆之日, 是佛教团体每年最重要的一个节日。它纪念了佛陀出生、悟道及涅槃的三件大事。这天世界各地数以万计的佛教徒都会庆祝这个节日。卫塞的意义在于佛陀传达给全人类普遍性的和平讯息。这是一个让大家喜悦及互相祝福的美好节日，也是我们检讨自己在灵修上的进展与感恩大众的日子。
对于一些佛教徒而言，卫塞节的庆祝仪式始于早上到佛寺去受八关斋戒。有些信徒可能会集体接受三皈依 (皈依佛、法及僧)、受五戒 (尊重生命即断杀、护生；尊重个人的产业即不偷盗、乐于施舍；尊重人际的关系即不邪淫 、知足；尊重真相即不妄语、诚实; 尊重精神及身体的良好状态即不服用麻醉品)、供养三宝及诵念经文，他们也可能参加绕佛仪式并听闻佛法。
许多佛教徒也会在当天忆念广大的慈悲而持素戒杀。在卫塞节这一天，寺院挂上佛旗，张灯结彩，佛龛上摆放琳琅满目的鲜花、水果及其他供品。
read more
Saturday, May 17, 2008
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