第八堂附加資料

1.羅馬皇帝為「祖國之父」

奧古斯都時期羅馬銀幣(2 BC - 13 AD)。正面鑄有"CAESAR AVGVSTVS DIVI F PATER PATRIAE"
(「凱撒奧古斯都，神之子，祖國之父」)
取自這裏

2.「償還恩寵」

SEG  Vol. XI 948.  I cent. A.D.  Decree in honour of Poseidippos.  Provenance: Cardamylae.

... it was resolved by the people and the city and the ephors to praise Poseidippos (the son) of Attalos on account of the aforesaid kindnesses and also to bring never-ending gratitude in recompense of (his bestowal) of benefits; and also to give to him both the front seats at the theatre and the first place in a procession and (the privilege of) eating in the public festivals which are celebrated amongst us and to offer willingly all (the) honour given to a good and fine man in return for the many [kindnesses] which he provided, while giving a share of the lesser favour, (nevertheless) offering of thankfulness to the benefactors of ourselves as an incentive to the others, so that choosing the same favour some of them may win (the same) honours.  And (it was resolved) to set up this decree on a stone slab in the most conspicuous place in the gymnasium, while the ephors make the solemn procession to the building without hindrance, in order that those who confer benefits may receive favour in return for love of honour, and that those who have been benefited, returning honours, may have a reputation for thankfulness before all people, never coming too late for the sake of recompense for those who wish to do kindly (acts).

講員費？車馬費？車敬？

"Honorarium"

1.Oxford English Dictionary (OED):

"An honorary reward; a fee for services rendered, esp. by a professional person."

2.Oxford Advanced Learner's Dictionary (online):

"a payment made for somebody's professional services."

3.楊官教英文(港台連結):

"不定數額的謝禮"

4.Wikipedia (link):

"an ex gratia payment (i.e., a payment made without the giver recognizing themselves as having any liability or legal obligation) made to a person for their services in a volunteer capacity or for services for which fees are not traditionally required. This is used by groups such as schools or sporting clubs to pay coaches for their costs. Another example includes the payment to a guest speaker at a conference to cover their travel, accommodation, or preparation time."

第六堂補充資料

1.「慈惠」(tsedakah)一字指「義行」。
猶太傳統的慈惠要求：
a.留下田角給窮人(利十九9-10;參申廿四19-22;利十九18;太廿二37-40)

「9 在你們的地收割莊稼，不可割盡田角，也不可拾取所遺落的。10 不可摘盡葡萄園的果子，也不可拾取葡萄園所掉的果子；要留給窮人和寄居的。我是耶和華你們的神。」

b.安息年(出廿三10-11)

「10 六年你要耕種田地，收藏土產，11 只是第七年要叫地歇息，不耕不種，使你民中的窮人有吃的；他們所剩下的，野獸可以吃。你的葡萄園和橄欖園也要照樣辦理。」

c. 昆蘭群體每月收集捐獻作慈惠工作：

"they shall assist the poor and the needy, the aged sick and the homeless, the captives taken by a foreign people, the virgin with no near kin, and the ma[iden for] whom no man cares. (CD 14:12-16)"

2.初期教會的慈惠工作：
a.二世紀初護教者哲學家Aristides─

"...they love one another, and from widows they do not turn away their esteem; and they deliver the orphan from him who treats him harshly. And he, who has, gives to him who has not, without boasting. And when they see a stranger, they take him in to their homes and rejoice over him as a very brother; for they do not call them brethren after the flesh, but brethren after the spirit and in God. And whenever one of their poor passes from the world, each one of them according to his ability gives heed to him and carefully sees to his burial. And if they hear that one of their number is imprisoned or afflicted on account of the name of their Messiah, all of them anxiously minister to his necessity, and if it is possible to redeem him they set him free. And if there is among them any that is poor and needy, and if they have no spare food, they fast two or three days in order to supply to the needy their lack of food.(Apology 15)"

 b.二世紀中小說，關於Peregrinus騙取基督徒的善心─

"You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws.(Lucian, Peregr. 13)"

 c.二世紀晚期護教者哲學家特土良的描述─

"every one puts a little to the public stock, commonly once a month, or when he pleases, and only upon condition that he is both willing and able; for there is no compulsion upon any. All here is a free-will offering, and all these collections are deposited in a common bank for charitable uses, not for the support of merry meetings, for drinking and gormandizing, but for feeding the poor and burying the dead, and providing for girls and boys who have neither parents nor provisions left to support them, for relieving old people worn out in the service of the saints, or those who have suffered by shipwreck, or are condemned to the mines, or islands, or prisons only for the faith of Christ; these may be said to live upon their profession, for while they suffer for professing the name of Christ, they are fed with the collections of His Church.(Apology 39.5-6; 另參Loeb Classical Library譯本)"

第五堂附加資料

Α) 視學識為謀利的方法

"And I hold that no man has treated mankind worse than he who has studied philosophy as if it were some marketable trade, who lives in a different manner from that which he advises." Seneca, Ep. 108.36

Β) 羅馬法律(根據公元二世紀法管Papinianus)豁免哲學家付出時間滿足公民責任，但仍要付擔各種費用，原因是：

"...for true philosophers despise money, and expose the false statements of the philosophical impostors who are desirous of having it." (Digest 50.5.10.2)

C) 公元二世紀名醫Galen對醫生/哲學家的要求：

"if, then, this is the nature of one’s character, one will, necessarily, not only despise money, but also be extremely hard-working." (Galen, The Best Doctor is also a Philosopher K1. 59.6)

"he must despise money and cultivate temperament in order to stay the course" (K1. 60.9)

D) 貪婪傷己傷人

 But greed is not only the greatest evil to a man himself, but it injures his neighbours as well. And so no one pities, forsooth, the covetous man or cares to instruct him, but all shun him and regard him as their enemy. (Dio Chrysostom 17.7)

E) 關於貪婪的破壞性的詩(by Euripides):

At greed, the worst of deities, my son,

Why graspest thou? Do not; she is Queen of wrong.

Houses many and happy cities enters she,

Nor leaves till ruined are her votaries.

(Dio Chrysostom 17.9)

F) 貪財與拜偶像

"My Children, love of money leads to idolatry, because once they are led astray by money, they designate as gods those who are not gods" (T. Dan 19.1)

G) 貪財與拜偶像

"23 there is another meaning which...convicts in no slight degree those who are covetous of money and who seek to procure silver and gold from all quarters, and when they have acquired it treasure it up, as though it were some divine image, in their inmost shrines, looking upon it as the cause of all good things and of all happiness. 24 And all the poor men that are possessed of that terrible disease, the love of money, but who, from not having any riches of their own which they can think worthy of their attention, fix their admiration on the wealth of their neighbors, and, for the purpose of offering adoration to it, come the first thing in the morning to the houses of those who have abundance, as if they were noble temples at which they were going to offer prayers, and to entreat blessings from their owners as if from the gods. 25 And to these men, Moses says, in another passage, "You shall not follow images, and you shall not make to yourselves molten gods." [Leviticus 19:4.] Teaching them, by figurative language, that it is not right to pay such honors to wealth as one would pay to the gods; for those celebrated materials of wealth, silver and gold, are made to be used, which, however, the multitude follows, looking upon them as the only causes of wealth which is proverbially called blind, and the especial sources of happiness. " (Philo, Spec. 1.23-25)

H) 第二世紀腓立比教會的長老瓦倫斯(Valens)貪財 

「任何人若不能克制貪婪，他就會沾染拜偶像的污穢」(坡利甲致腓立比書十一2)

保羅宣教行跡(地鐵版)

From here

第四堂附加資料

A) 林前一26 // 耶九23

希臘文英譯：Thus saith the Lord, Let not the wise man (ho sophos) boast in his wisdom, and let not the strong man (ho ischyros)　boast in his strength, and let not the rich man (ho plousios) boast in his wealth.

B)「有尊貴地位的」(eugeneis)

"For those who are not well-born (ouk eu gegonosin), whether on the father's or the mother's side, have an indelible disgrace in their low birth, which accompanies them throughout their lives, and offers to anyone desiring to use it a ready subject of reproach and insult...A goodly treasure, then, is honourable birth (eugeneia), and such a man may speak his mind freely, a thing which should be held of the highest account by those who wish to have issue lawfully begotten. "(Plutarch, The Education of Children [De liberis educandis] 2 )

C)筆記補充(1.2.2)
「那沒有的」(tous mē echontas, 林前十一22)

D)二世紀希臘哲學家Celsus對初期教會的攻擊：

"Their injunctions are like this. 'Let no one educated, no one wise, no one sensible draw near. For these abilities are thought by us to be evils. But as for anyone ignorant, anyone stupid, anyone uneducated, anyone who is a child, let him come boldly.' By the fact that they themselves admits that these people are worthy of their God, they show that they want and are able to convince only the foolish, dishonorable and stupid, and only slaves, women, and little children."(Origen, Contra Celsus 3.44)

E)亞該古(Achaicus, 林前十六17)

F)以都拉(Erastus, 羅十六23)
書信中的以都拉─城裏的財務官(ho oikonomos tēs poleōs)
碑文中的以都拉(公元一世紀)─拉丁文片段：

...]Erastus pro aedelit[at]e s(ua) p(ecunia) stravit

...] 以都拉‧因其‧營造司職位‧自‧費‧舖路

哥林多城的最高級官員為執政官(duumviri, 每年選出二人擔任)，其次是營造司(aedile, 亦是每年選出二人)，付責管理、維修公共建築，以及統籌各項公益及節慶活動。

Source: Here

第三堂附加資料

A) 保羅「第二次」宣教行程地圖：

B) 非友誼關係的信件往來才須明示謝意：

"...I may dispense with writing to you with a great show of thanks; for it is to those who are not friends that we must give thanks in words. I trust that I may maintain myself in some degree of serenity and be able, if not to give you an equivalent, at least to show some small return for your affection towards me" (P. Mert. 12 [公元58年，埃及], excerpt from Gerald W. Peterman, "Thankless Thanks: Epistolary Social Convention in Phil 4:10-20," TynBul 42 [1991]: 262)

C)受恩者以喜樂的心接受恩惠，也是一種回饋：
Seneca, De Beneficiis

"if a benefit is acknowledged, it is returned."(1.1.3)"In fact, the very moment you have been placed under obligation, you can match favour for favour with any man if you wish to do so; for he who receives a benefit gladly has already returned it. " (2.31.1-2)"although we say that he who receives a benefit gladly has repaid it, we, nevertheless, also bid him return some gift similar to the one he received." (2.34) 

D)保羅在腓立比時也有工作：
 “among whom (腓立比教會) the most fortunate Paul labored (laboravit)” (Polycarp, To the Philippians 11.3 )

指定閱讀(新連結)

之前不能下載指定閱讀文章pdf的同學，請嘗試下面的新連結。若仍舊未能下載，請發電郵給我(littlehohk@gmail.com)，我會直接把檔案電郵給你。

1.《21世紀保羅書信辭典》：
「宣教教會的社會背景(Social Setting of Mission Churches)」(pdf下載)；
「財務支持(Financial Support)」(pdf下載)；
「富裕和貧窮(Riches and Poverty)」(pdf下載)；
「製造帳棚(Tentmaking)」(pdf下載)；
「為聖徒收集捐款(Collection for the Saints)」(pdf下載)

2. 馮蔭坤著，《腓立比書》(天道聖經註釋)，頁460-499。(下載)

3.全部檔案下載(約5.2MB)。

第二堂：寓搵食於傳道─保羅織帳棚生涯背後

課堂附加資料(pdf下載)

更多課堂附加資料：
公元四世紀保羅書信註釋作者Ambrosiaster在評論林後十一23時稱：

“The other apostles laboured, but not as much as Paul. He used to earn his living with his own hands, from early morning until about eleven o’clock, and from then until four in the afternoon he would engage in public disputation with such energy that he usually persuade those who spoke in opposition to him.” (Commentaries on Romans and 1-2 Corinthians, trans. and ed. Gerald L. Bray, [ACT; Downers Grove: IVP, 2009], 254=黃錫木編。石敏敏譯。《ACCS古代基督信仰聖經註釋叢書：哥林多前後書》。台北：校園書房，2005)

指定閱讀

1.《21世紀保羅書信辭典》：
「宣教教會的社會背景(Social Setting of Mission Churches)」(pdf下載)；
「財務支持(Financial Support)」(pdf下載)；
「富裕和貧窮(Riches and Poverty)」(pdf下載)；
「製造帳棚(Tentmaking)」(pdf下載)；
「為聖徒收集捐款(Collection for the Saints)」(pdf下載)

2. 馮蔭坤著，《腓立比書》(天道聖經註釋)，頁460-499。(下載)

第一堂：應使得使─保羅事工的成本效益

1.第一堂筆記(更新版pdf)下載

2.附圖(參筆記1.2.4)

古羅馬的社會結構金字塔。取自Géza Alföldy, The Social History of Rome (London: Croom Helm, 1985), 146。

3.蒲草紙的製作(參筆記2.2.1)
Papyrus making 101 (link)

附圖1(蘆葦筆仿製品)

圖片取自這裏

附圖2(墨盒)

附圖3(捲好、對摺及加上封印的蒲草紙)

4.地中海各城市間往返時間(參筆記2.2.2)
附圖

取自Michael B. Thompson, The Holy Internet: Communication Between Churches in the First Christian Generation, ed. Richard Bauckham, The Gospels for All Christians: Rethinking the Gospel Audiences (Grand Rapids: Eerdmans, 1998), 61.

5.第二世紀地中海地區陸路與海路的行程時間及成本(參筆記2.2.2)
(根據ORBIS: The Stanford Geospatial Network Model of the Roman World [link]
以保羅第二次宣教行程為例)

附圖1(凱撒利亞至安提阿)

附圖2(安提阿至特羅亞)

附圖3(腓立比至帖撒羅尼迦)

附圖4(哥林多至以弗所)

附圖5(以弗所至該撒利亞)