Code life, experience the life of penance?

Daily on the computer, writing code programs, leaving the bustle of the outside world (racket), a bit like the life of a Christian cleric, a bit like the life of a medieval missionary

Look at the Penance life of the Christian clergy:
"Ordinary" is a major feature of our time, and the level of "ordinary" has reached the point of shocking. In the past century, even within the church and among the clergy, all the differences were far more pronounced than they were today. The Great saints of the past often rise up alongside powerful sinners. Today, however, human beings are sunk in an indifferent "ordinary", mixing light and darkness together, making it a gloomy and gloomy group. This phenomenon is particularly evident in the practice of God's life.

在许多方面，「生活」为我们这个时代的人远较上一代的人更为困难。的确，在神修生活中，有许多东西和方法，为我们这个时代的人已经失去了意义和吸引力，而被其它更重要的责任所代替了。这些责任是我们的先人所未曾负担过的。也许有人会说：「如果和上一代的人们相比，我们这一代人的神经系统就显得较为脆弱。这是两次世界大战给我们带来的创伤。」上面的话可能都是正确的，但并不足以说明我们这一时代之人「平凡」的根由。

Of course, we should not wallow in reactionary conservatism. Otherwise, we simply continue or restore all of the past, follow the old adage and the traditional way, hold our prayers, do our work, take advantage of our leisure time, enough, why study the problem of God repair innovation? However, we must not forget that, in our unprecedented and rapidly changing era, when people are eager to find new avenues, groping explores how to reform the church, the Reformation of theology, pastoral work and the life of God, often at the risk of sacrificing the true purity of Christianity contained in ancient traditions. Of course, the spirit of Christian righteousness should be constantly replaced with new clothes, appearing in different ways in every age. Therefore, we should also adopt the new "way" of modern people's thought, conversation and life. This is a serious problem that Christians in every era should face. However, whether the modern way is inherently better than in the previous era should be a matter of frank and open discussion. Because of the historical evolution, it is not absolutely guaranteed that everything is often made to a better state by good progress. So our task is to try to find the right new way to ensure that we can achieve a better state.

"Form" and "content" do not matter, or are only related to each other in appearance. There is a close relationship between the two, and it is not absolutely appropriate to divide it. So in this time of rapid change, we should be particularly careful not to let us inadvertently, in the new form of disguise, to create some fakes to replace the pure "content." We should also be careful not to abandon things that belong to the heart of Christianity in the guise of innovation. Otherwise, the consequences are very painful and terrible. This crisis is not only a theoretical possibility, but also a true fact. This fact has been proved by a common phenomenon: "mediocrity", "just passing", "do not do extra work" and "never rise about" attitude, has become our spiritual life today's "standard." Among the clergy of today, there are also those who implement this "standard". Among the practitioners, many of them spoke about the principle of ingenious, but few actually acted on it, and there were many organizations today, but there was not much red-hot life. Where can you see the people of the "holy Fool" today? Is it necessary to limit the amazing "denial" and "drudgery" that God's sons have done today? Where can we see the glorious watches today? Where can you see the specific life of the idealized and colorful today? Where do we go today to find the clergy who are poor and live in poverty? Where can we find a man and a hero who sincerely strives for the Kingdom of God and tries to open up the Earth?

今日的一般人，大都趋向资产阶级的享受主义。他们如果能够有漂亮舒服的汽车、在暑假中能够出外度假旅行，便沾沾自满自足。许多神职人员也不能超脱这种享受主义。我们固然不应该指名唤姓地评论他人，但也不应该在心中说：「主啊、我感谢你，因为我并不像那些有大宗收入和丰厚俸禄的神职人员。他们享受一个非常得意的捐献制度之成果。他们自以为是天主的管家，使自己的教堂在外表上看来井然有序、清洁美观。他们也会想办法，使自己在公共事务方面发生强大的影响力，受到人们普遍的尊敬。」我们不应该这样投石攻击他人，而只应该捶打我们自己的胸膛表示真心的忏侮。在任何环境之下，我们均应警惕，以免陷入上述的危险。如果我们愿意用几句简短的话表达今日一般神职人员所遭遇的最大危机，我们就可以说：我们缺乏「神修生活」，我们没有足够的「克己」与「苦行」。现在我们抓住了我们这个时代之人「平凡」的根由。在以下两节中，我们先研究一下「神修生活」的性质和它的重要性，另外要讨论一下神修生活中的「苦修结构」，然后我们将要讨论一个在今日的环境中可以行得通的「苦修生活的具体方案」。

The nature and importance of the life of penance

  A generalized practice of penance: "God's Life" is "living with God and to God". When we forget ourselves for God, when we love God, praise God and thank God, we are in the "Divine Life". The spiritual life within the sacred pet is the practice of God's living within ourselves, that is, by faith in the darkness and pain of life, and in the hope of eternal life, in other words, not with the worldly, but in the prayer of the "12 Teachings of the Apostles" (Didache): "The Lord's pet speed comes, Life in the spirit of the Earth soon. God's life is indeed the gift of God's free grace. All the preconditions and circumstances on which we live, for example: the background and trend of our time, the character and temperament we inherit, our companions and all the people around us, the social environment and the religious atmosphere that we live in, and the God who makes it easy for us to find all the help that he has given us, is a special favor of God. All this grace, though not controlled by our free will, has opened up a vast garden for our free will. Our own freedom can be manifested by the gift of these liberties. In other words, the fulfillment of the "divine life" that we have learned within ourselves, is also the fulfillment of the divine gift that God freely gives us. However, when we praise the power of the holy spoil, we must not forget that the pet does not always lead us to a series of victories, nor does it often sweep away the away all of all the obstacles to God's repair. The sacred pet is not a simple, unhindered and often thriving plant. Nor can the pet allow us to stand idly by and push all the work of "God's life" to God alone. In short, the "divine Life" is called "The sacred Pet", because it requires people to cultivate daily toil, constantly to practice and practice. In short, "God's life" is in accordance with the "Holy Pet" and "nature" of the law, according to the full devotion to God's motives, the use of effective work, planned practice, consciously develop within our faith hope to love the life of three German. This practice of "God's life" is what we call the generalized "Penance life". 

Every clergyman should now be ask ourselves to examine whether he has a "God-built life" as described above. Perhaps I am still only an "amateur Christian", perhaps I am protected by the Holy pet, perhaps because of the special circumstances and ethical constraints, I also "almost" did not betray the straight path. Perhaps the greatest grace I have ever sought is something that I have never looked for, and perhaps I have never regarded the gift of God as a great boon, and perhaps God, through the circumstances of my life and the change of personnel, has pursued me so that one day I should sing the praises of God's mercy: " God has led some good deeds in my foolish life. My laziness and neglect, my hesitation and indifference, my stubborn and stubborn heart, and so on, can not keep him away from me, but make him increasingly close to me. "Such a thing is indeed admirable!" However, it is not so that we can shirk our responsibility and do not orderly to do what we should do. These "efforts" of the object, in the age of young and old, can be different, but in each person's "divine life" aspect, but occupies a very important position. (The old man may have reached the point where God has perfected his life because of the wealth of experience given to him by God's grace, and can have greater freedom in the use of divine methods.) Such freedom may be a danger to our young people, so we cannot take it arbitrarily. ）

狭义的苦修生活：狭义的苦修生活只是上面所说之广义的神修生活的一部分，并且只指基督徒之苦修生活的那一部分。这种苦修生活就是真正基督徒的「克己」。基督徒的「克己」不但使人牺牲生命中的积极价值（为达到目的可以取用的合理有效方法），而且还牺牲人格的价值（当然保存着对更崇高价值之关系以及附属性），例如：婚姻权利，发展人格所不可缺少的自由，财物的占有权与独立的使用权等。

The sublime meaning of Christian penance: The Christian doctrine of penance, whether in principle or practice, cannot be interpreted and evaluated by a purely natural theory or point of view. Even the law of nature does not hint at the true meaning of this penance of life. Within the nature, there are intrinsic values that should not be sacrificed unless under the pressure of a particular environment. In nature, it is impossible to give up those things that have intrinsic value, and it is a perverse immoral act on ethics. In order to think of the idea of a Taoist nature, that everything in the present is worthless, or mediocre, or dangerous, and therefore despises the things that hate the present with a secular and natural view. This contempt and hatred, from a psychological point of view is not sound, especially from its motives, is simply wrong. In particular, this kind of ascetic nature can undermine the true meaning of Christian "self-denial", and hinder its specific implementation.

From a purely natural standpoint, something like this can happen: a person is hindered by a special circumstance (which has the inevitability of acquiring a certain goodness while at the same time excluding the possibility of acquiring another good), which is actually hampered by the fact that it is not able to achieve the goodness that is not compatible with the environment. For example: A person to train their own nature, so that their actions can be in the festival, or in order to be able to actively conquer their passions, so give up some of the enjoyment of modern life. But such ascetic practice is not the true meaning of Christian penance. On this point, one can ask questions about whether the "gospel exhortation" of life, for most people, is a "better way" to sort out an order in every attempt to reach their full personality. It is a simple fact that "exhortation to the Gospel" can also create a new crisis. (If one interprets the "heroic deeds" and "extreme events" in the history of the church, it will naturally make many painful and erroneous conclusions.) We should not use the motive of "self-discipline" to explain the extremism and the astonishing redemption and penance in the life of the great people, and we should not explain the extreme phenomena of the saints with the "Holy folly" or the influence of "spirit, history and environment" which is not Christian. But if redemption and penance are not "commandments", we will have to oppose any attempt to establish a penance. Even Christian-specific penance (such as "gospel exhortation") cannot be founded on the basis of this kind of dialectic. Because this kind of "commandment" or "ascetic" doctrine, strictly speaking, is belong to the secular and the nature. This kind of explanation forgets: The Christian's penance is a "main part" of Christianity, and it is also a kind of "stumbling block" of Christian righteousness and a kind of memento of the estrangement between Christianity and the world. Therefore, if we do not understand the nature of Christian doctrine, we cannot understand the Christian's penance.

  The Penance of life is a kind of pursuit of "Christian fulfillment of the virtuous", and "Christian fulfillment of Virtue" must be based on "love", so unless the "love" as the starting point, we can not fully understand the true meaning of Christian penance. To give up this "love", whether it is the noble sacrifice of the act, whether it is the example of Christ, is not enough to explain the full meaning of Christian penance, and it is to evade the problems caused by itself. For example, a suicidal devotion to one's life cannot be called a Christian's penance. Because this kind of devotion is a kind of immoral behavior, cannot realize the "love" to God truly. Why did Christ choose Poverty, chastity, obedience as a concrete manifestation and practical way of achieving the love of the heavenly Father? In order to answer the above questions, we must first understand that between "self-denial" and "love", there should be an objective and intrinsic close relationship. This relationship lies in the fact that unlearning or sacrifices should not be unlearning in the earthly view, the "only possible manifestation" of the man who is created to the eternal love of God, because God is not only the ultimate meaning and guarantee of all the values of the world, but also his willingness to love directly with us. This revelation of love must always require also reported love, and therefore must also break the world's longing to remain isolated and isolated. This revelation of love for the world is a break. Although the world is the creation of God in charge, but because of the revelation of this love, but become a secondary thing-the temporary transition, the focus of our life, because of this love revelation, has shifted to the outside world of another clear can access to the place. 

Every good deed of nature can be promoted by the Holy Pet to the realm of super-nature and Ed as one, so that it can be a common act of realizing the love of God's salvation. But this is not to say that the transcendence of Love is "shown" on the good behavior of nature. It is because such behavior is good in nature and ethics that it has its meaning in this earthly life-within its own right name and understandable nature. But in such acts, the eternal character of God beyond independence cannot be fully manifested. Therefore, God is only silent to hide in the realm of the holy spoil. The realm of the holy spoil goes far beyond the limits of all time and space in this earthly state. Our "recognition" of the Transcendence of God and the relativity of the present can only be truly "revealed" by sacrificing the value of the earthly. Such "recognition" or "testimony" is the gift of God directly to us, that is, the true expression of the faith that transcends the present and all the good things of this world, and is the prelude to the death of Christians-its rehearsal and approval. For in death, the whole entity and value of man will be completely naked before God. At the time of death, one will suffer the most thorough questioning: whether to enter into a dim and unpredictable afterlife, and therefore to "restrain himself", to turn himself into death's hand, or whether he wishes to be understood through the mystery of Christ's death on the cross: utter sacrifice. Everything else in the world "is a true love of God and a life that is combined with God, that is, the expression of the entire delivery of himself to God.

如果狭义的基督徒苦修主义是基督徒之死亡的「预演」，将自己整个地投入永恒超越的天主手中，就是这种预演惟一可见的一幕。因为只有「死亡」是「现世最完备的牺牲」，同时也是信望爱三德最彻底的表现。但死亡也是一个不可逃避的，是天主为我们每一个人所命定的现世生活之结局。我们可以利用自己的自由，能够在罪恶中，也能够在救恩中，等待及接受它的来临，但却不能改变它那阴郁的面目，或除去它那「幽暗不明」的特质。为此「苦修生活」，就是自由捐弃以现世的观点认为所不应放弃之价值的「牺牲生活」，同时为受造之人也是惟一可见的方式和方法，藉以对永恒超越之天主表示自己诚恳的崇敬与做证。

The importance of Christian penance: if we actually give up the values that we think we should not give up in the secular world, we will indeed express our love for the eternal transcendent God, and therefore we can rehearse our death. Such acts can only be explained by the ordinary or special call of God. The love of the super-sex can also be achieved in good behavior that is not seen in nature, or in good behavior that is not seen in ethical terms (such as the love of redemption). It can also be achieved in silence to endure pain and death (for example, Beyond Love). Indeed, in order to endure these sufferings and deaths, the doctrine of penance, if not absolutely necessary, should at least be a meaningful "preparation" to cause the coming "death". -As in the advent of Christ's death-can become a top case of free will in the extreme fragility.

天主关于此事所有明确及积极的旨意，在教会的结构上面，已经显示出来了。教会的本身就是天主的救恩存在于今世直至世界末日最重要的奥迹标记和保证。因此天主愿意：教会以可见的方式显露出构成他本质之爱情的来世特质与超越性。这个奥迹，特别藉圣洗和圣体两件圣事具体地实现了。因为藉这两件圣事，人能够参与基督的死亡，并且也能传报他的死亡，一直等到他再度来临的时期。这种与基督共生死的奥迹，在基督徒的「克己牺牲」或自由「捐弃行为」中，确实得以实现与存在。因此，基督徒的苦修生活是教会本质中绝对不可或缺的一部分，因此也不可任意将其抛弃。基督徒的「苦修生活」或克己牺牲生活，如同「福音劝谕」的生活一样，不但为基督徒是一个正常及永恒生活的规范，而且为教会中的每一份子，在任何时代，都是绝对必须而不可缺少的，虽然它的外表及形式在不同的时代能够有不同的表达方式。

The Church of Christ is not the final guarantee of the Great leap Forward. For the church has placed its hopes only in the afterlife, and the church is a group of selected individuals who, by faith, have the courage to seek an afterlife that is indeed of absolute value. These men do not attempt to establish the Kingdom of God in the present world, but are eagerly awaiting the coming of the Kingdom of God (that is, the grace of God to make the present change and ascension into the eternal afterlife), and to live in a lively faith to love the three-German "sacrifice" in the life of the Eternal Kingdom of God in the afterlife. Therefore, every true Christian, in his daily life, should practise "self-denial" and "penance".

There are many things that every Christian can sacrifice, although pursuing and preserving these things is not only a sin, but it can also make a person's life more meaningful and more beautiful and fulfilling. However, a Christian, especially a clergyman-church representative, should testify before the world, proving that he does believe in the eternal life of the afterlife and that he is not in cahoots with the son of the present, for they have only a vague conception of the afterlife.

现代的教外主义份子，在所谓基督徒的西方国家，占了人民的大多数。我们神职人员，在他们的眼中，最多也不过是有些宗教信仰的人而已。他们以现世的观点来衡量我们，认为讲道传教只是我们的一种职业而已，因为我们是人用金钱雇来担任这种职务的。如何用有效的方法，使今日的人们相信我们真正有坚强的信仰，并且确实以福音当做我们生活的中心，而不使它当做我们的招牌呢？为使一个正直的观察者真正地相信我们，我们就应该以真正的「克己牺牲」的生活做证，使他们清楚地感觉到我们确实是为了信仰而捐弃了许多有价值的世物，并使他们正确地了解我们的这种「苦修生活」，假设不是为了高深活泼的信仰之故，便毫无意义。在这件事上，我们不能欺骗任何人，因为他们都在细心观察我们的日常生活。为得到现代人对我们神职人员的信任，一个全面的「苦修生活」是不可缺少的先决条件。

The practice of the devotional life of the clergy

广义与狭义的苦修，在许多方面是相同的。在这一节中，先研究一下神职人员狭义的苦修生活，然后再论他们在广义苦修生活方面的实习功夫。

The narrow life of penance: Celibacy is a part of the spiritual life of the clergy. We should not deceive ourselves, regardless of the difficulties caused by the sacrifice of marriage life. Instead, we should be clearly aware of the difficulties of unlearning marriage and say to ourselves, "I have made a very difficult sacrifice on the favor of God." Assuming that there is no God's love in pressing me, this sacrifice is meaningless and worthless. Suppose that there is no wrong word that Christ has promised to the church he has built, and that sacrificing marriage is not enough to testify against my faith. "To Believe in the love of three Germans and choose to live a single life, can prove to the world this fact: because of the eternal beyond the name of God, there are some sincere men and women in their lives, willing to be generous in the pursuit of far beyond all the values of this earthly eternity and the value of the afterlife."

  Celibacy is only part of the clergy's "denial". The scope of his "denial" should also include all the living conditions of the modern general clergy, the opposition and contempt, and the hostility of the anti-priesthood and unfair criticism of others. There is a deep-rooted anti-divinity among the people who have not been saved. In the depths of their dim hearts, there is a natural revolt against the light of God. They tried to prevent it from invading God's pet, and they were more reluctant to accept the messenger and testimony of God's hyper-sexual grace. We should not forget that the sincerity of obedience to the authority of the Church, but also to the modern clergy demanding a great "denial" and "Penance" Kung Fu. The Generalized penance life: A lot of examples can be given about the spiritual life of the clergy in general. But the most important thing is to practice pure intentions, and to cultivate the desire to develop a personal divine life. Religious life, often beginning from the heart and finally the appearance of the formal risk. This tendency to formalize appearances not only harms our pastoral work, but also makes us a routine clerk in the church and endangers our personal spiritual life. Unfortunately, a lot of clergy, only mechanically do the daily silent prayer, formally do other gods, but also think that they have a real life in the practice of people. As a result, some of the earth that has been living for decades will not give people an impression of inner maturity. Nor should we be completely sunk in outward work and activities, so that we are gradually insensitive to the existence of a more precious "God and my personal relationship" within us. We should always seek and maintain the attitude of "working diligently for the salvation of the Spirit". We should also have unlimited trust in God's pet, and strive to seek perseverance and consistency in the "perseverance" of the special grace. These words are cliché, but if we have a little more profound introspection, we can realize that we do not believe that God's heart is greater than our own mind, and do not believe that his holy pet can make miracles. Many times we encountered difficulties hesitate, like a timid horse encountered obstacles, they hesitate, dare not skip the same. We often conceive ourselves incapable of overcoming these difficulties, but if we have a little faith in God, we can conquer the difficulties repeatedly. 

The possibility of self-deception, frankly and humbly, is also part of a generalized penance. Have we truly expressed our dissatisfaction with ourselves honestly? We have repeatedly expressed our dissatisfaction with our actions, for they have made us lose face in the face of others and ourselves, destroying our dignity. Do we believe that we can truly deceive ourselves, the original nature and emotions are self-deception of the skilled veteran. If a person has the courage to truly admit that he has the shortcomings of self-deception, he is qualified to be a Christian, especially a clergyman. We can also ask ourselves whether others dare to tell us all their shortcomings honestly. Can we sincerely accept the advice and leadership of the long, divine, Jie Sido and other people? In accepting their leadership, do we only look at the positions that they have received from God, without looking at their leaders for our understanding or not? Otherwise, the attitude that we have formed over the years to obey the authority of the Church God may not be correct at all. Such false obedience may be so deep in our hearts that we cannot see its mistakes. Free and humble to accept the criticism and accusation of the long, although it is a part of the Christian obedience, but sometimes it will inevitably bring us a long and intense inner pain and struggle. However, if a council refuses to obey a long command on something he does not like, it not only means that he is not eager to fix the true obedience, but also deprives himself of a very important and irreparable possibility to transcend himself. Anyone who truly desires to get rid of himself should adopt a special and effective method that truly transcends its own, emotional and measurable standards. (Here, only the objective principle is not enough, it should also add to the specific "you" and "I" relationship between the people, as well as the counseling and counselling between the brothers. )

除此以外，渴望并勇敢地承担神职人员之孤独与寂寞的生活，也属于广义的苦修精神。根据叔本华（Schopenhauer）的观察，大多数的青年都竭力逃避孤独与寂寞，因为他们除了不敢在孤寂中面对自己之外，可以接受其它任何事物的挑战。一个人如果渴望事奉天主，就不得不在孤寂中面对自己，使自己寻找隐而不见和超越一切的天主；他绝对不应该用空谈、过分忙碌、分心务外等方法逃避自己和天主。有时连为天主神国的传教工作，也能够变为对真正内修生活的一种逃避。今日的神职人员，急切地需要修练自动自发「克己牺牲」的苦修精神。最重大及最具决定性的补赎和克己，屡次是由外在的职务、责任和环境等因素所加给我们的。然而，我们是否能够抱着基督徒的希望与勇气来承担它们，是否能够毫不怨天尤人地接受它们，则将视我们是否会利用现代人所严加批评的「分外工作」来训练我们自己做高度的「牺牲与克己」而决定。

Finally, I hope we can pay attention to the divine revision of the clergy as indicated in 125th of the church code. The sacred Karma enumerated in this place, such as the sacred Mass, the private prayer, the Eucharist, the Rosary, the hearing, and so on, has a different historical background in many respects. However, we can also be introspective as to whether these divine karma is really beneficial to our specific spiritual life. If "Penance" is a planned and spontaneous "self-sacrifice" life, and if we are willing to paddle and push our own divine boat to move forward when the strong winds of the Holy Spirit stand still, we have to have a specific and applicable "divine plan". This divine plan, of course, should be habitant, with due adaptability and flexibility.

End

Code life, experience the life of penance?