Albert Cheng（曾明樺）

潮州黃岡起義，又稱丁未黃岡之役，於公元1907年（清光緒三十三年）5月22日晚九時，同盟會在廣東潮州黃岡發動反清起義。起義中，700名義軍在距離黃岡城三華里德連厝墳集結，舉行誓師大會。 圖為起義軍誓師出發情形 此次舉義，孫中山委派海陽（潮安）人，新加坡華僑富商之子，許雪秋（1875-1912）發動舉義。1902年，許雪秋在新加坡結識了福建籍舉人黃乃裳，就走上革命道路，立志“逐滿興漢”。1906年，他又結識了孫中山，加入同盟會，被委任中華國民軍東軍都督。 許雪秋：”潮汕民國第一人” 1992年4月，潮州饒平縣人民政府於當年黃岡舉義處立碑，紀念當年義軍義士們革命精神。 碑面記著： “潮州黃岡丁未革命舉義誓師處”  後方的碑記： “公元一九零七年歲次丁未由孫中山先生領導的潮州黃岡革命起義軍  於五月二十二日 農曆四月十一日夜 九時集中於此處舉行起義誓師大會” 2017年4月伴隨妻子回饒平娘家過過清明。記得當天陪伴丈母娘到丈人墳前掃墓完畢後，路過此處，特意要求”街車“師傅在此處停下，才能在此紀念碑旁拍照留念。 “黃岡起義”紀念碑前拍照留念 到當地，才發覺一般人對“黃岡起義”這段歷史並不是太瞭解，也不太重視。與一位在當地銀行工作的中層幹部聊起黃岡起義時，他回應說：“那段歷史有什麼特別？那些只是老人家看的東西！”。另外，我們從墓園回城內時，“街車”師傅也覺得一個紀念碑，有什麼好拍照的。我的丈母娘馬上就回應說：“這是華僑”！ 當然，我也知道我們無法通過這兩人的漠視態度，來評價當地人對”黃岡起義“的重視度。但是對我而言，”黃岡起義“是同盟會在革命道路上，一個歷史性的突破，也是當時海外華僑非常之重視的一段刻苦銘心的歷史事實。 “黃岡起義”創下了“六項第一”： “第一次大規模的武裝起義”  “第一次從海外委派將領歸國指揮起義” “第一次派遣成批海外留學生回國參戰”  “第一次使用青天白日徽的旗幟”  “第一次成立軍政府”  “第一次發行銀票”

日本東京時間2016年12月3日（週六），在京的弟兄姊妹有幸迎來台灣中原大學宗教研究所的吳昶興副教授給我們帶來歷史文化講座。吳老師透過歷史和文化的視角，更清楚地講解基督教入華的開始與近代的發展。雖然只在非公開圈子內宣傳，但是出席人數達20餘位，分別是來自8間教會的弟兄姊妹。 本次的講座主題為： （一）大秦景教流行中國碑：一部最早的基督教入華史 （二）基督教與新中國：以羅運炎為例 出席的每位弟兄姊妹都對此次講座讚嘆不已，紛紛表示受益良多，給予他們一個思考信仰與社會的機會。 謝謝吳老師的用心準備，也感謝上帝大大的恩典！ 盼望今後還可以繼續透過各種不同視角，看到耶穌基督的大能和作為。 與吳昶興老師的全體合照 吳昶興老師講課 「歷史文化講座」海報

Sources: The Population and Housing Census of Malaysia, 2010, Department of Statistics According to the statistics provided by Department of Statistics, a total Christian population in the nation has recorded 9.2% in 2010, which is 2,617,159 out of 28,334,135 in Malaysia. Among a number of 2.6 million of that Christian population, 710,447 are living in Peninsula Malaysia, 853,726 in Sabah and 1,052,986 in Sarawak. In other words, a majority of 72.8% of Malaysian Christian residing in Sabah and Sarawak. Sources: The Population and Housing Census of Malaysia, 2010, Department of Statistics In Sarawak, according to the statistics, majority of 42.6% of people in Sarawak are practicing Christianity in their daily life. In other words, although Malaysia is well-known as one of the  Islamic countries in Southeast Asia, the state of Sarawak has a majority of Christian believers, instead of Muslim. The writer of "Jesus in Beijing" - Dr. David Aikman ...

川崎站前「石敢當」 在日本神奈川縣的川崎車站前就可以發現一塊由沖繩（古時被稱「琉球國」）傳來的文化遺跡 -「石敢當」。早在明代洪武帝（1392年）應進貢國之求，下賜「閩人三十六姓」遷入琉球王國，傳授農耕技術，教導治國之道等。當時，遷移琉球王國的「閩人」就是指大多數來自今日以閩東方言區為主的福州人。這石敢當就是當時由福建引入琉球王國的中國文化之一，今日仍可在西日本地區，如沖繩，九州等區域得見。 石敢當背面解說文 在其石背面可見有此解說文： 中文譯文： 石敢當之由來 昭和四十一年（1966年）九月沖繩諸島因數次遭台颱極大破壞，其中宫古島之悲慘狀況被喻為蘇鐵地獄之說。川崎市議會決議超黨派之救援，並展開廣泛全市的救援活動。此碑為宮古島對救援活動贈送特產名石 - 洞石（Travertine）刻上石敢當（Sekikantau）作為返禮。石敢當出自中國古代強力無雙力士之名，刻上此三字建立於三岔路，十字路等為護身之習慣，傳入並擴展於沖繩南九州地方。此地建有石敢當為川崎市與沖繩的友好和文化交流連結之約，且為市民交通安全祈福。 昭和四十五年（1970年）九月一日 川崎市長 金刺不二太郎 由此可見，中日傳統與文化交流始於千年前。今日的中華文化已完全滲透大和民族的生活。為了提高兩族之間的友誼，除了政治談判活經濟合作以外，文化及歷史交流等亦是兩族之間的溝通內容之一，更有可能成為兩方和諧的因素之一。

家譜，又稱族譜，家乘，祖譜等，是一種以表譜形式記載一個以血緣關係為主體的家族世係繁衍及重要人物事蹟的特殊圖書，亦是由記載古代帝王諸侯世襲，事蹟而逐漸演變而來的。家譜是一種特殊的文獻，就其內容而言，皇家，貴族和平民有著不同的家譜記述，其記載的乃是同宗共祖血緣集團世係人物和事蹟等方面的歷史情況。 千百年來，中國人透過祖傳家譜得知祖先的起源，自身家族的由來。其中也很可能找尋同宗共祖的世係人的名人。曾姓族譜裡也記載了不少於中華歷史上的名人，其中就有曾參，孔子的弟子之一。曾參，字 子輿，後來成為孟子之師，亦被後人稱為「宗聖」即繼孔子之後的主要儒家傳承者。 曾參  子輿 （ 前505年－前435年） 自曾參近兩千五百年以來，曾姓後人多次南遷河南，湖南，江西，福建等地。遷入閩地的其中一支長居福建省古田，後來被稱為古田城關曾氏族人。以下是 福建古田城關天通公係的曾姓族譜。 《三省堂》曾姓古田城关天通公系（1996年版） （ 全文 )

《 留學宣教與華人的使命》 千人留學，百人代職； 日本宣教，從我開始。

有說：我是屬保羅的；有說：我是屬亞波羅的；這豈不是你們和世人一樣嗎？ 亞波羅算什麼？保羅算什麼？無非是執事，照著所賜給它們個人的引導你們相信。 我栽種了，亞波羅澆灌了，惟有神轎他生長。可見栽種的算不得什麼，澆灌的也算不得什麼；只在那叫他生長的神。 栽種的和澆灌的，都是一樣；但將來個人要照自己的工夫得自己的賞賜。 因為我們是與神同工的，你們是神所耕種的田地，所建造的房屋。  （ 哥林多前書3:4-9）    引言   每個傳道人都有自己不同的使命，不同的責任，不同的呼召。我們應該按照神所呼召我們的去行，不該分門別類，不該互相批評。保羅在以上經文當中，勸勉我們不要說自己屬這個，或屬那個的。最重要的是我們清楚知道神在我們身上的呼召是什麼，神給我們的使命是什麼？神給我們的恩慈有是什麼？我們在神面前要做一個忠心，又良善的好管家，把神給我們的使命和呼召做成。因為，我們每個人都是神所耕種的田地，我們都是神所建造的房屋，也是神的工作。神是主人，我們是僕人。成為僕人的應該按主人所吩咐的，把手上的工作完成。在神的工作裡頭，看到每個人都有不同的呼召。所以我們應該按著自己的本份，而且彼此互相合作，彼此相輔相成，彼此尊重。  1 . 戴德生  James Hudson Taylor (1832-1905) 一，戴德生和李提摩太：宣教路線的比較  首先，我們先談戴德生的神學觀念。他的思想比較偏向於保守的基要主義(Fundamentailism)。他在自己的書中提到自己相信末世以後，或人死後只有兩種結局，不是在地獄的火中永遠的被燒，就是在天堂的祝福中永遠的喜樂。這神學觀點對他在往後宣教旅途與策略上帶來很大的影響。當初，他看到中國人口有四億人，每一天估計有三萬三千人面臨死亡。他說；如果在這些排成隊的人前走過的話，要做多久才會走完？按這樣算，每個月就有約一百萬還未相信著的人會要地獄，一年算下來將近一千兩百萬的人就因沒聽過福音，就永遠地進入地獄的火湖裡面。當他心裡想到這些事情的時候，他就覺得一定要搶救靈魂，一定要直接去佈道，他說我們不應該再浪費時間在那些次要的事情上，應該直接地告訴他們，“你要信主，否則的話就要永遠受地獄的火。戴德生這種末世的觀念以及對死後的看法，使得他在決定他的傳教的策略上，把時間看得很重要...

Around 1830s, Chinese people migrated from Sambas and Pontianak in Kalimantan to Gold mines in Bau, Sarawak. They are mostly Hakka people that worked in Bau, Kuching. In 1857, it is reported that around 4,000 Chinese people residing at Bau. They were not intending to cooperate with Brooke government while planning to overthrow James Brooke from his power on Sarawak when James Brooke intervene in their works. They attacked the capital city of Sarawak, Kuching on 18 February 1857 - Bau Revolt 1857 is triggered. However, after the revolt until the dead of James Brooke in 1868, there were many other Chinese people entered into Sarawak. It is because James Brooke realizes that Chinese people are not only miners, farmers and businessmen; there are also contributing to the government revenue through opium and gambling businesses. In 1871, most of the businesses in Sarawak and Sago processing business are under control of the Chinese. In 1873, a Chamber Business Council is established in ...

Many arguments about the Chinese Confucianism ethics have a great influence to the development of Chinese capitalism in recent days. The well developed countries or states like Singapore, Korea, Taiwan and Hong Kong are used to be the focus to support this idea because all of that countries or states have embraced the great teaching of Chinese Confucianism in the past, indeed. For my observations, I am attempting to argue that Confucianism ethics do exist among Chinese people virtually or sometimes intangibly, however it does not have such a great relationship to the development of Chinese capitalism. To support my argument, I would like to point out some reasons and continue with my interpretations. Firstly, the Chinese living overseas today are lacking of practical Confucianism ethics in their daily life. For instance in Japan, most Chinese people do not even have the idea of family, education drive, and paternalism. I met many friends from Fujian province in China, came to Japan...

Chinese immigrants arrival in 1900 at Sibu Sibu is an old and well-known place for its Chinese decedents throughout Southeast Asia. This city is also known as New Fuzhou because of its majority Chinese people are initially came from Fuzhou, Fujian province in Mainland China around 100 years ago. Fujian people are divided to ten groups in China. There are Minhou, Minqing,. Changle, Fuqing, Pingtan, LianJiang, Luoyuan, Yongtai and two groups in Ningde - Gutian and Pingnan. In Sibu there are basically most of the Fuzhou people gathered from Minqing and Gutian. According to Gordon Redding in his book "The Spirit of Chinese Capitalism", there are two main pillars for a formation of Chinese overseas in the world. First it refers to the family education and background of Chinese tradition that he called it Paternalism. Second he argues that insecurity is one of the characteristics of Chinese overseas. The insecurity refers to some difficulties or hurdles encountered by Chinese...

The Natural Behavior of Water and Entrepreneurship ( PDF File ) In today's entrepreneurship, the competitive market leads to problems to survive and a sustainable business. Competitive environment exists because everything in the world changed, while it seems hard for men to breakthrough it and adapting the changeable world. The changes in market, economy, education, culture, policy, politics and even sciences and technology occurred rapidly. What should we do to survive and achieve sustainable growth? Are we need to follow the flow of the market or adjust our plan to adapt the changes? Is there anything that we can do to remain our business performance? Yes. An ancient Chinese philosopher - LaoZi (B.C 600 - 470) teaches us a valuable idea in his book - " Dao De Jing" about the principle of the Way (Dao).  The meaning of Dao basically can be understood as the wisdom or unchangeable truth. No matter how fast the world changed, we still can survive better if we can master t...

Lao Zi was a Chinese ancient philosopher who started a new understanding of nature known as Taoism. Nowadays, most of the people keep Taoism as a religion or belief, rather than an unique philosophy of Chinese ancestor as it was. What are the differences between the Taoism in the past and now in the heart of Chinese people today? Let us start to figure out what do the Chinese people explain Taoism today. Then, we will explore the understanding of Taoism in the past. By these, we can clearly see the differences between Chinese people in the past and today's society. Nowadays many people are worshiping LaoZi as a deity or God among Chinese community. There are many names found in their tradition and belief. For instance LaoZi also known as TaiShang LaoJun (太上老君) or Taishang XuanYuan. In fact this kind of religion or belief do not have any relationship to the teachings of LaoZi in Dao De Jing (道德经). In Taoism, the teachings of this ancient sage - LaoZi does not related to worsh...

Malaysia is a multicultural country with three main ethnic groups - Malay, Chinese and Indian. The population of Malays is around 65%, Chinese 26% and Indian 7.5%, and others 1.5%. In fact, they are remarkably different cultures and religions. According to the reports or some articles, many people grading Malaysia as a harmonious nation although some conflicts happened in the past among ethnic groups. Many believe that Malaysian government has done an outstanding job in building a harmony relationships among ethnic groups. The government also has been implementing numerous effective policies in education to bring all the people to unity. As it is mentioned, Malay people in Malaysia are the majority group, an indigenous group. In Malay, Bumiputera means "Prince of the earth". However, ethnic Chinese and Indians are more like alien emigrants in Malaysia. Since 1970s, Malaysian government has implemented the both New Economic Policy and Bumiputera policy, whereas Malay peopl...