MIGHTmay

OBSERVING THE SECULAR STUDENT ALLIANCE

2011-12-21T10:02:00.000-08:00

Iobserved and explored a group called Secular StudentAlliance. Secular Student Alliance is the atheist organization at the Universityof Kentucky. Atheist is people who reject the existence of deities or God. I am a Christian.And Christian believes in God. Therefore, atheist is very different from me.And my Christian worldview is very different from the atheist’s worldview.Therefore, I am very interested in exploring a community like this. This isalso the first time in my life to explore a group like this. So, I was veryexcited and nervous at the same time when I choose to explore the atheistsgroup which totally has different worldview from me. After I finished theproject, I realized that I have chosen the right community. My experiencechanged my perceptions of atheists. Also, I have learned many things fromobserving the group of people that is different from me which is the SecularStudent Alliance.

At first, I choseto do this group because I wanted to learn more about atheists. However, when Iwalked into the first Secular Student Alliance meeting, I felt really nervous;my head was full of thoughts, all the stereotypes I had about atheist pop-up inmy head. Sitting in the meeting, I felt stressful. It felt like time hadstopped and the meeting seemed endless. I tried to relax and told myself tocalm down, also to stop thinking about all the crazy thoughts. Then, as soon asI started to listen, I realized that the discussion is not as extreme as Ithought it would be; they were talking about designing the t-shirts, andraising money. So, I started to relax; they are not talking about why Christianis wrong like I thought they would be. Furthermore, I started to feel morerelax when I listen to more of their discussion. I realize that they are justlike any other organization meetings. They talked about staff and presidentcommittee. The first encounter I hadwith the atheist group was very different from what I had in my mind. When Iwalked into the meeting room, I had a bad feeling that they will ask me if I ama Christian; then if I say “yes”, they would start telling me that Christian iswrong and start insulting the Christian belief. However, when I walked into themeeting room the people there were very friendly they greeted me and asked mewhat my name was. They were very glad when I told them I was there to do theresearch paper about their group. All of them were very nice and willing tohelp answer my interview question. I even felt more relaxed when I learned thatthere were other five students from the CIS110 class that chose to observe theSecular Student Alliance for this project too. They made me feel like I am notthe only one on my own in the group of people that is totally different from me.

Without anyanxieties, the first meeting was gone by without a hitch. All the crazy stereotypesand prejudice I had about atheist group started to fade away. It was my firstencounter with the atheist group and they already made me feel comfortable;then I knew that this is going to be an easy project. I won’t have to gothrough all the wild things that I think I must go through doing this project.The day before the meeting, I had a dream that I was arguing viciously with theSecular Student Alliance group. Now, I realize that it would never happen. AndI would get through this project without having to arguing and fighting withanyone. The people in the Secular Student Alliance were so nice and friendlythat after my first meeting with them I realized that I was wrong all my life,and the ideas I had were incorrect. I can’t believethat all those friendly people are atheists-but the truth is they are. If theatheists are friendly and nice then the stereotypes I have my whole life aboutatheists are wrong. I always have the stereotypes that if I tell any atheistthat I am a Christian, then the atheist would start cussing at me and try totell me that Christian is a fairy tales. However, after meeting with theatheists and spending time with them, I found out that some of the atheistsused to be a Christian before, so they must understand how being a Christianis, that’s why they didn’t start cussing and swearing at me when I told themthat I am a Christian. I also learned that although atheist doesn’t share thesame belief as me it doesn’t mean that we can’t be friend. Many of my friends,although they are not Christian I still love them and they are still myfriends.

The otherstereotype I had about atheists is that they are bad people and they don’t careabout moral. However, when I spent time observing the atheist group, I can seethat they still follow the all the rules. And I could see that they do careabout moral. And they are trying to be a good person. This really surprised me,because for me I feel like there is no point of being a good person if there isno God or any higher being that can see what we are doing. For me, I wouldn’tsteal even though I could get away with it, because I know that God sees what Iam doing and I will get punished for stealing. However, for atheist, there isno God, so why not steal if you could get away with it. Therefore, I alwaysthink that the atheists don’t care about moral and they are bad person. Forthat reason when I see that the atheists are following rules and doing what isright it make me confused, and when I ask them why do they do what is right ifthere are no reward from doing it. The answer I get is that it is common sense todo what is right and they said doing good thing make them feel good and doingbad things make them feel bad, therefore, they do what is right because theywanted to be happy. I was very surprised to get this answer because if I wereto answer this question from my Christian worldview, the answer wouldn’t bemuch different from the answer from atheists. Thus, the atheist is not muchdifferent from me and I am not different from them; we both just try to be goodpeople and live good lives. However, it also makes me feel really sad for themwhen I get this answer. I feel like they are blind and couldn’t see and realizethe truth. Atheism tries to prove that there is no God. But when these atheistsgive me this answer, they just proved that there is a God. They use the word“common sense” and they said that they feel happy when they do good things. Weare human that’s why we are happy when we do what is right; and doing badthings make us feel sad and guilty; this is how God makes us. I was really sadwhen atheist couldn’t realize this fact and see the truth. Look at dogs; theydon’t care about being good dogs and doing what is right because God did notcreated animals the same way created us. God created us so that we know what isright and what is wrong; we feel sad and guilty when we do what we should notdo, and we feel happy when we do what is right. This is one of the reasons whythere is a God and why atheism is wrong. Nevertheless, when I heard the answerthey give I did not start arguing with them, I try to understand them and tryto find out why they don’t realize the fact I realize instead. I try to be morelike those atheists that didn’t start arguing with me the first time they heardme said that God created the world. I also learned from them that it is betterto try to understand people and why they believe what they believe. If I startarguing with them may be I would never be able to change them and the way theythought. However, if I waited and tried to understand them more maybe I wouldbe able to find out why they believe in atheism and then through time andreasons I could be able to change their belief. Or maybe one day they will seethe truth and realize by themselves that there is a God.

I always look atthe non-Christian people as stubborn and stupid. For instance, I think that allthose Muslim terrorists are so ridiculous and stubborn; how could thoseterrorists think that blowing up a building and killing people will get them toheaven. Then I look at the atheists and feel like they are irrational,stubborn, and arrogant. I think they could just look around and know that thereis God. Doing this project changed my perspective of non-Christian; now Iunderstand that some people are just born in the culture and society thatbrainwash them and make them believe a certain belief. Doing this project Ialso see that Christians are also stubborn and close-minded too. This is kindof stereotypes and bias but I think Christians are stubborn and close-minded ina good; besides, for Christians, we call it “faith.” You can point out that theBible has hundreds of contradictions and mistranslations, but a Christians likeme will use the word “faith"to end the argument (Raymond 2003). This is truth and doing this project makesme realize that I am also stubborn or “have a lot of faith.” I will believewhatever I feel that it is truth and I won’t believe whatever I feel that it isnot truth. There might be no evidence that God exist, but if my feeling tell methat God exist I will never changes my belief. In the same way, you could tellme that University ofKentucky is real; but if I feel like there is nosuch thing as University of Kentucky then I would never believe you even thoughI am a student at University of Kentucky. This might sound like I am very irrational andridiculous; it is hard to explain, but it is true. Although I never saw God, Ibelieve that there is a God. My heart is telling me that it is truth and thereis a God; and this is all I needed to believe. And I can’t explain or describethis to anyone because faith used a lot of feeling and emotion so it is hard totalk about abstract things. But I believe that everyone in the world have thefeeling I have too. This is why I feel like the atheists are just beingstubborn and won’t admit the fact that there is a God. However, doing thisproject helps me stop and think about the time when I was a kid, I used to havemany questions and doubts about the Bible and I just feel like there are noreasons to believe in the Bible. Many stories in the Bible just seemed soimpossible to believe. So, now I understand how the atheists feel. I used to bedoubtful just like them. We all are. That is what it takes to believe insomething. In the same way like me, one day they will understand about faithand see the truth. There are no reasons to believe, but I don’t need reason tobelieve in something. All I need is faith. After observing the atheistscommunity, I now clearly see that the atheists are neither irrational norarrogant. They just don’t have faith. Now I know that they are on the journey Iwas on and one day they will discover what I have discovered. It is not easy tohave the faith I have, I have to fight with myself a lot and it is very hardfor someone to believe in something that completely make no sense. And I hopethat one day they will discover the truth and become a Christian like me.

By observing theatheists community, I found that many of my ideas and stereotypes about theatheists were incorrect. However, not all of my assumptions and stereotypes arewrong. By investigating this community, some of my assumptions were proven tobe true. This might sound bias but observing the atheists community alsoconfirm that some of my assumptions and ideas are true. For my whole life, Ialways feel that atheists are people without purpose in their life. And all ofthe Christians have the same thought like me; we Christians think that atheistsmust be completely hopeless and confused (Austin 2009). If there is no God,then what is the point of living? If there is no heaven, then what is themeaning of life? What are those atheists living for, if they don’t believethere is a higher being? What will they die for, if there is nothing beyondthis life? For atheist, they born, they live, and they die-and then they aregone and that’s it; death is the end. If the atheist is right, then life isvain and worthless. What is the point of living? If dead is the end. Theatheists think that the goal of living is to have fun, be happy with life, andaccomplished what we want to do (Rickett 2011). That’s it? So, the goal of life is to have fun and findthe most we can get. This doesn’t make sense and the atheists themselves knowthat this doesn’t make sense. Some atheists live to be leaders, musicians, andscientist. They spend their life trying to archive their goals. They think thataccomplishing their goals will give them joy and happiness. But there is nopoint of becoming scientists or president if there is no God. You couldaccomplish all the goals you have in life but without God your life is stillempty. And the atheists know this fact, but they just won’t admit it. I couldsee in their eyes that their life is meaningless. Spending time with theatheists myself, I can prove that my assumption is truth. Some atheists arguethat their life have purpose and meaning. Other atheists argue that it doesn’tmatter is you are Christian or atheist, all life have is meaningless. But youcan’t change the truth, I am a Christian and my life is worth living. Thisproject confirms my assumption that life is vain without God.

Myexperience with the atheist community changes many ideas I have aboutatheists. Now I know that many of theassumption and stereotypes I had are incorrect. My experience also changed theway I act when I meet an atheist. The experience I had has impacted me a lot; itmakes me realize that the atheists are not much different from me. We are allhuman and we all have questions and doubts about life. Sometimes, the answercan be really confusing and seem impossible to be true. How I view otherreligious group also changed; now I no longer view all Muslim as terrorist. Ilearned not to judge a group as a whole; there are good people and bad peoplein every groups and communities. Also, doing this project also, some of theideas about atheists are proven to be true. Even that, I still believe thatthere is no point of living without God. I have learned many things fromobserving the atheists community. Exploring group of people that is differentfrom me can be very challenging. But if I never step out of my comfort zone, Iwould never learn what I know today. This experience changes the way I think;how I view other people who is different from me has changed. Today, I am nolonger afraid of meeting people who is different from me. I am ready to go outand explore the community that I am not a part of.

References

1. Austin,C. (2009). Atheism, Depression, & Meaning: Do Atheists Lead MeaninglessLives? Retrieved November 20, 2011, fromhttp://atheism.about.com/od/atheismmyths/a/MeaningLife.htm

2. KirstenRickett (2011, November 22). Personal interview

3. Raymond,W. C. (2003). Atheism as a positivesocial force. USA: Algora Publising

Interview with Secular Student Alliance

2011-12-21T09:32:00.000-08:00

Here are the transcript of the interview with the members of Interview of Secular Student Alliance.

FIRST PERSON:

QUESTION:Is there a particular belief you believe before you become an atheist?

ANSWER:No, since I was young I never believe in gods or any religion. And I did notjoin any religion groups. You can say that I was born an atheist.

QUESTION:Is your family atheist?

ANSWER: Mygrandparents are Christian. But my Mom, Dad and our family don't believe in anyreligion and we never go to Church. So you could say that our family isatheist. Even though, my family doesn’t join any atheist group, they are stillan atheist.

QUESTION: Does your family support youbeing an atheist? Why?

ANSWER:My family doesn’t care much about religions and faith. So, they don’t oppose mebeing atheist, but they also don’t support me or join the atheist group.

QUESTION:Why do you want to be an atheist?

ANSWER:I believe that there are no gods, if there is a god then I won’t be an atheist,but there are no gods. What can I do except accept the fact that there are nogods.

QUESTION:What make you become an atheist? Are there any particular events that happen toyou?

ANSWER: Since I was young I never believe ingods and heaven and hell, and the truth is there are no gods or heaven or hell,so I just accept the truth that there are no gods or heaven or hell, and thismake me become an atheist. Although, I used to have a doubt that maybe thereare gods, but then I can proof that there are no gods.

QUESTION:Do you know any stereotypes people have about atheists?

ANSWER: Yes, manypeople think atheists are people that don't care about moral and just dowhatever we want. But I'm like all people that just trying to make this worldbetter. Other stereotype people have is that people always get atheist mixed upwith the anti-Christian or Satanist, but this is not true, atheists don’tbelieve in God or Satan, so we are not Satanist. Also, just because we are notChristian, it doesn't mean we have to be anti-Christian and go kill all theChristian.

QUESTION: Have anyone ever offended you frombeing an atheist? How do you feel?

ANSWER: People always tell me that I am wrongand they always try to tell me that I’m going to hell. But I don’t feelanything because I know that they are wrong and there is no hell.

QUESTION: Have you ever argue withpeople that don’t believe like you?

ANSWER:I don’t like arguing with people but sometime I’m just trying to tell otherpeople what I believe and I just try to explain to them. If they don’t listenthen that’s fine with me.

QUESTION: Do you want other people tobecome an atheist?

ANSWER:Not really, if they are happy with what they believe then that’s good. Butsometime I just feel like all those people is just wasting their time doing allthose religious ceremony and I just want those people to realize that.

QUESTION: Why do you want other peopleto become an atheist?

ANSWER: Sometime, I feel like if everyone isatheists then we won’t have all those religious conflict and religious war,this world might be better if we are all atheist.

QUESTION: Do you have any opinionsabout people who are theist? Do you think they are reasonable?

ANSWER: I know that a lot of them just grow upin the theist family and cultures, so it’s not their fault that they believewhat they believe. But I feel said for them and fell like they are wastingtheir time believing in all those non-sense religious. They should live theirlife and have fun instead.

QUESTION: Do you think your idea isreasonable?

ANSWER:Yes, atheism is the most reasonable thing to believe. And there are no false inthe atheism philosophies. Not like many religions that we could find many falsein their philosophies.

QUESTION: Why don’t you believe anafterlife? Then what is the purpose of living for you?

ANSWER: I would believe in heaven and hell ifit exists. But it doesn’t exist so there are no points of believing in thingsthat don’t exist. I think the point of living is just to be happy and have funwith our life, and we all should be happy.

QUESTION: Do you think you should dogood things then? Why do thing you should do good things?

ANSWER: I feel like I should do good thingbecause when I do good things it make me feel good and happy. So I do good thingsso I could feel be happy and live a good life.

SECOND PERSON

QUESTION: Is there a particularbelief you believe before you become an atheist?
ANSWER: Yes. I was raised Christian--Southern Baptist, inparticular. Around age twelve (though it was slightly present at earlierages) I began to seriously question my faith, and called myself agnostic forseveral years. I then learned the definition of "atheist,"which basically means "having no particular belief in a god or gods,"while a true agnostic believes it is impossible to know either way. I donot believe anything is impossible, therefore I am an atheist. Betweenages eighteen and twenty I also dabbled in Buddhism, and that had a very strongimpact on me.

QUESTION: Is your familyatheist?
ANSWER: No. My mother is Baptist and my father is non-denominational,though everyone in my family comes from a Baptist background. My youngerbrother (he is sixteen) holds views similar to mine, and at present callshimself agnostic.

QUESTION: Does your family supportyou? Why?
ANSWER: It was very tense when I "came out" about mynon-belief. I had posted something on facebook saying essentially that Idid not appreciate people calling me a devil-worshiper behind my back simplybecause I do not believe in what they do. My mother saw this post andsaid that she was ashamed of me. This led to a ridiculous public argumentover facebook instigated by my aunt and uncle. I no longer have most ofmy family on facebook for this reason, and I have not spoken to much of myfamily since this happened over a year ago. Fortunately, I am back onspeaking terms with my mother though we never discuss our separate beliefs.

QUESTION: Why do you want to be anatheist?
ANSWER: I don't believe that this question is worded appropriately. Idon't "want" to be an atheist. It is simply the conclusion Icame to after many painful years of researching, thinking, discussing, andreading The Bible and various other holy books. I did not just decide tobe an atheist; it is just the label that makes the most sense to me.

QUESTION: What make you become anatheist? Are there any particular events that happen to you?
ANSWER: I have always been a rational person for as long as I canremember. I don't recall ever believing in Santa Claus, and told mymother at age six all the reasons someone like Santa could not exist. Isuppose my ability to find holes in the existence of a bearded man living atthe north pole was warm-up for my ability to find holes in the existence of abearded man living in the heavens.

QUESTION:Have you ever argue with people that don’t believe like you?
ANSWER: When I was younger, but I realized for the most part that it is a mootpoint. I can say that there is no evidence for a higher power; I couldpoint out that The Bible and other texts like it have hundreds ofcontradictions and mistranslations and as such are clearly not the word of adivine being--but, the argument will always end in some version of me saying"these are the facts" and the religious person saying "I havefaith." It is all very circular. Debate can be interesting,informative, and even fun, but it is no longer for me. However, if a personwants to "argue" their case to me for their religion, I am happy toargue my "side" as well.

QUESTION: Do you want other peopleto become an atheist?
ANSWER: No. I very much believe that a person should be free to believewhat they want to believe, or to not believe in anything at all. If youwant to believe in Santa Claus, go ahead; if you want to believe that you areNapoleon, feel free; if you want to believe that there is someone in charge ofyour life apart from yourself or another tangible entity, be my guest. Itis not my place to decide these things for people.

QUESTION: Do you have any opinionsabout people who are theist? Do you think they are reasonable?
ANSWER: My opinions vary from person to person, same as anything else. This is, to me, like asking if I have an opinion of bank tellers. It is avery broad group of people. Very, very broad. Being from a small,extremely religious town in southeastern Kentucky, most of my friends andfamily are religious. I try not to offend any of them. But, if weare being honest, I suppose that I have been known to say that religious peopleare typically religious for four reasons (in my experience). One, they wereraised that way and never try to step outside their comfort zone. Two,they are afraid of the consequences of not believing in whatever religion ispopular in the area they are from. Three, it is a crutch--a way to feelsafe and protected and loved at all times; a way to put the responsibility offon someone else (God, in most cases) when things become too stressful. And four, they have something to gain, like politicians.

QUESTION: Do you think your ideais reasonable?
ANSWER: Of course. Doesn't everyone want to think that their ideas arereasonable?

QUESTION: Why don’t you believe anafterlife? Then what is the purpose of living for you?
ANSWER: I don't believe in an afterlife for the same reasons I don't believe inSanta Claus, unicorns, leprechauns, or vampires: I've never seen any reason to.

QUESTION: Do you think you should dogood things then?
ANSWER: Of course I do. Treat others how you would like them to treatyou.

QUESTION: Why do thing you shoulddo good things?
ANSWER: It is common sense. Do you think that if a religious person foundout for sure one day that The Bible was false and God was not real, that theywould just start killing and raping people? I would hope that they wouldnot. Doing good things is good for society; it keeps itfunctioning. It keeps me and the people I care about safe. Doinggood things, the right thing, ensures that if I forget to lock my door at nightthat my neighbor won't just walk into my house and steal my television and viceversa, even if he does not believe that some external force is in charge of theworld and its inhabitants.

QUESTION: If you believe one dayyou’ll become soil, fall into the cycle of life, then what is the meaning oflove for you?
ANSWER: I don't completely understand what love has to do with death, nor do Ithink everything has to have a meaning. As a scientist, I am comfortableadmitting that I do not have all of the answers. But that doesn't meanthat I should cut and paste my own made-up answers into the gaps of life that Ican't explain. But to answer the question more directly, love for me meansprobably about the same thing it means to most people. It's simple thingslike playing a board game with my family over the most recent break; going outto dinner with my fiancé; find the free time to snuggle up in bed with a goodmovie and my dog; protecting my little brother from anything that might causehim pain or suffering.... Love is love. We all know it, and it hasnothing to do the fact that our bodies decompose and become part of the"circle of life." To me, thinking that humanity is somehowexempt from this circle is a bit deluded. We are all here on this planettogether right now, so let's cherish the limited time we have; do our best tobe happy, productive, and fulfilled--instead of squabbling over what happensafter our hearts stop beating.

Make Money Sharing File

2011-12-19T15:08:00.000-08:00

Earn money every time somebody download your files.

www.crocko.com

This website is trusted and legal. It is one of the easiest way to earn money just upload your file to CROCKO then share your file link. And you will be paid every time someone click on the link and download your files.

Program rules & conditions

You can earn up to $40/1000 downloads or 65% from your sales and rebills.
Payments are sent every Monday.
Unique downloads are counted.
Payments are made via PayPal, AlertPay or WebMoney. Wire transfers are available on request.
[Pay per sale] 55% is a base rate, volume bonus is calculated from the total dollar amount of monthly sales combined.

Less than $100 USD/month = 0% bonus
$101 - $300 = 2% bonus
$301 - $1,000 = 4% bonus
$1,001 - $5,000 = 6% bonus
$5,001 and higher = 10% bonus

[Pay per sale] Contact us to apply to Per pay sale program

แทป,คอร์ด เพลง กลัว โดย ปาล์มมี่

2011-12-19T14:56:00.000-08:00

กดที่นี่เพื่อ ฟังเพลง กลัว โดย ปาล์มมี่

กดที่นี่เพื่อ ดาวน์โหลด แทป เพลง กลัว โดย ปาล์มมี่ .gp4

กดที่นี่เพื่อ ดาวน์โหลด แทป เพลง กลัว โดย ปาล์มมี่ .pdf


E |-------|--------0-----5--------5L---|--5L-5--------5--0L-0-------|
B |-------|-----3-----3--------3-------|-----------3----------------|
G |-------|--2--------------2----------|--------2--------------2----|
D |-------|--------------0-------------|-----------------0L-0-------|
A |-------|----------------------------|----------------------------|
E |-------|----------------------------|----------------------------|


-----2L-2-----0-----5L-5L---|--5L-5--5L-5--------5--0----|
--3--------------3----------|--3--------------3----------|
-----------2-----------2----|--------------2-------------|
----------------------------|----------------------------|
--------------------2-------|-----------------------2----|
----------------------------|----------------------------|


--------2L-2-----0-----2----|--------2L-2-----0-----2----|
-----3--------------3-------|-----3--------------3-------|
--2-----------2-------------|--0-----------0-------------|
----------------------------|----------------------------|
----------------------------|----------------------------|
-----------------------3----|-----------------------3----|


-----------0-----2-----2----|--0-----0L-0----------------|
-----3-----3-----3----------|--------------------3--3h---|
--0-----0-----0-----0-------|--------2L-2-----2----------|
----------------------------|-----2--------2-------------|
-----------------------0----|-----------------------0----|
----------------------------|----------------------------|


--------------------0-------|----------------------------|
--2--------2h-3--3h----3----|-----------3--2h-3----------|
--------2--2-----2----------|--------2-----------2-------|
-----2----------------------|-----4-----------------4----|
----------------------------|--5-------------------------|
----------------------------|----------------------------|


----------------------------|----------------------------|
-----------3--2h-3----------|-----------3--2h-3----------|
--------2-----------2-------|--------2-----------2-------|
-----4-----------------4----|-----4-----------------4----|
--5-------------------------|--2-------------------------|
----------------------------|----------------------------|


-----------------0----------|----------------------------|
-----------3--3h----3--2----|--0--------3--2h-3----------|
--------2-----2-----2--2----|--------0-----------0-------|
-----4----------------------|-----0-----------------0----|
--2-------------------------|----------------------------|
----------------------------|--3-------------------------|


----------------------------|----------------------------|
--0--------3--2h-3----------|-----------2L-2-------------|
--------0-----------0-------|--------2--------2-----2----|
-----0-----------------0----|-----2--------------2-------|
----------------------------|--0-------------------------|
--3-------------------------|----------------------------|


-----------------------0----|----------------------------|
-----------2--2h-3h-3-------|-----------3h-2h-3----------|
--------2-----2-----2-------|--------2-----------2-------|
-----2----------------------|-----4-----------------4----|
--0-------------------------|--5-------------------------|
----------------------------|----------------------------|


----------------------------|----------------------------|
-----------3h-2h-3----------|-----------3h-2h-3----------|
--------2-----------2-------|--------2-----------2-------|
-----4-----------------4----|-----4-----------------4----|
--5-------------------------|--2-------------------------|
----------------------------|----------------------------|


----------------------------|----------------------------|
-----------3h-3h-5h-3--2----|--0--------3h-2h-3----------|
--------2--2--2--2--2--2----|--------0-----------0-------|
-----4----------------------|-----0-----------------0----|
--2-------------------------|----------------------------|
----------------------------|--3-------------------------|


----------------------------|----------------------------|
-----------3h-2h-3----------|--------------2--------2----|
--------0-----------0-------|--------2h-4--------2-------|
-----0-----------------0----|-----2-----------2----------|
----------------------------|--0-------------------------|
--3-------------------------|----------------------------|

              ^
--------------0-------------|--------------12------------|
--3--------3--3-------------|--------15-------15----15---|
--2-----2-----2-------------|-----14----14-------14------|
-----2--------2-------------|--12------------------------|
--------------0-------------|----------------------------|
----------------------------|----------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
--12------------------------|----------------------------|
----------------------------|--14------------------------|
----------------------------|----------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
----------------------------|----------------------------|
--14------------------------|----------------------------|
----------------------------|--15------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
----------------------------|----------------------------|
----------------------------|--12------------------------|
--15------------------------|----------------------------|


--------------12------------|--------0--0--0--2----------|
--------14-------14----14---|--------3--3--3--3----------|
-----14----14-------14------|-----2----------------------|
----------------------------|--0--------------------0----|
--12------------------------|----------------------------|
----------------------------|----------------------------|


--0--0--0--2--------0-------|--------0--0--0--2----------|
--3--3--3--3-----3-----3----|--------3--3--3--3----------|
--------------2-------------|-----2----------------------|
----------------------------|----------------------------|
----------------------------|--2--------------------2----|
----------------------------|----------------------------|


--0--0--0--2--------0-------|--------0--0--0--2----------|
--3--3--3--3-----3-----3----|--------3--3--3--3----------|
--------------2-------------|-----0----------------------|
----------------------------|----------------------------|
----------------------------|----------------------------|
----------------------------|--3--------------------3----|


--0--0--0--2--------0-------|----------------------------|
--3--3--3--3-----3-----3----|--------2--2--2--3----------|
--------------0-------------|--------2--2--2--2----------|
----------------------------|-----2----------------------|
----------------------------|--0--------------------0----|
----------------------------|----------------------------|


----------------------------|----------------------------|
--2--2--2--3----------------|-----------3h-2h-3----------|
--2--2--2--2----------------|--------2-----------2-------|
----------------------------|-----4-----------------4----|
----------------------------|--5-------------------------|
----------------------------|----------------------------|


----------------------------|----------------------------|
-----------3h-2h-3----------|-----------3h-2h-3----------|
--------2-----------2-------|--------2-----------2-------|
-----4-----------------4----|-----4-----------------4----|
--5-------------------------|--2-------------------------|
----------------------------|----------------------------|


----------------------------|----------------------------|
-----------3h-3h-5h-3--2----|--0--------3h-2h-3----------|
--------2--2--2--2--2--2----|--------0-----------0-------|
-----4----------------------|-----0-----------------0----|
--2-------------------------|----------------------------|
----------------------------|--3-------------------------|


----------------------------|----------------------------|
-----------3h-2h-3----------|--------------2--------2----|
--------0-----------0-------|--------2h-4--------2-------|
-----0-----------------0----|-----2-----------2----------|
----------------------------|--0-------------------------|
--3-------------------------|----------------------------|

              ^
--------------0-------------|--------------12------------|
--3--------3--3-------------|--------15-------15----15---|
--2-----2-----2-------------|-----14----14-------14------|
-----2--------2-------------|--12------------------------|
--------------0-------------|----------------------------|
----------------------------|----------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
--12------------------------|----------------------------|
----------------------------|--14------------------------|
----------------------------|----------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
----------------------------|----------------------------|
--14------------------------|----------------------------|
----------------------------|--15------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
----------------------------|----------------------------|
----------------------------|--12------------------------|
--15------------------------|----------------------------|


--------------12------------|--------------12------------|
--------14-------14----14---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
----------------------------|--12------------------------|
--12------------------------|----------------------------|
----------------------------|----------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
--12------------------------|----------------------------|
----------------------------|--14------------------------|
----------------------------|----------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
----------------------------|----------------------------|
--14------------------------|----------------------------|
----------------------------|--15------------------------|


--------------12------------|--------------12------------|
--------15-------15----15---|--------15-------15----15---|
-----14----14-------14------|-----14----14-------14------|
----------------------------|----------------------------|
----------------------------|--12------------------------|
--15------------------------|----------------------------|


-----------------------------------12---------------|
--------------14----------14h15----------14---------|
--------14----------14----14-14---------------------|
----------------------------------------------------|
--12------------------------------------------------|
----------------------------------------------------|

                 ^
-----------------2L---------|--2----||
--------14-------3L---------|--3----||
--14-------------2L---------|--2----||
-----------------4----------|-------||
-----------------5L---------|--5----||
-----------------0g---------|-------||

เพลง : กลัว
ศิลปิน : ปาล์มมี่ ( Palmmy )

into:D/D/Bm/Bm/G/G/A/A

D
จมอยู่กับตัวเอง ติดอยู่กับเวลา

Bm
ทำไมเธอไม่มา เธอหายไปนานเหลือเกิน

G
ยังมีคนที่คอยอยู่ วันและคืนเฝ้ามองเหม่อ

A
ใครทำให้เธอห่างเหิน

D
ผ่านไปแต่ละวัน   ก็ยังหวั่นในใจ

Bm
ว่ามันเกิดอะไร   กับรักที่เธอให้มา

G
เธอยังรักฉันหรือเปล่าเธอมีใครสำคัญกว่า

A
เพียงแค่คิดยังปวดร้าว

          D
*เพราะว่าใจกลัว

                        Bm
กลัวว่าเธอจะทิ้งกันจากไป

                     G
ลืมคนที่เคยบอกรักกัน

ลืมทุกๆ อย่าง

A
มันอ่อนล้าและสับสน

D/D/Bm/Bm/G/G/A/A

D
จะต้องทำยังไง    บอกกับเธอยังไง

Bm
ความอึดอัดในใจ       ที่ฉันทนมาตั้งนาน

G
คนดีๆ    ที่เคยห่วง

นานวันไปยิ่งไกลห่าง

A
เพียงคิดน้ำตาก็ไหล

(ซ้ำ*)
D/D/Bm/Bm/G/G/A/A

International Festival 2011 at University of Kentucky

2011-10-25T21:02:00.000-07:00

Last Saturday, October 1st 2011, I went to International Festival at the Engineering courtyards at University of Kentucky. It was very cold. There are about 250 people there. There are many international students there. At first, I thought more people will come. But not much Chinese student and African student come to the International Festival; maybe they are busy. The event is pretty good. They have free food and free t-shirt. However, the plates are so small; most of people have to go through the line 3 or four times. Also, there are no place to sit and eat; most of people have to stand and eat at the same time, which is very hard; and it is very cold. They don't have any soda or pop or carbonated water; they only have water and lemonade. The good thing about going to the International Festival is that I get to meet many international students. I think I will attend this event or a similar event in the future because I got nothing to do and meeting new people is good. And I always go to international students event.

Top Ten Online Hotel Booking Services

2011-08-03T10:02:00.000-07:00

Top Ten Online Hotel Booking Web Site
Throughout the years, I have book many hotel/motel. Sometime, I search for hotel online. Sometime, I book by using agencies or check in at the hotel. Many time, I find out that I paid for a higher price at the hotels than the price I could get if I book online through travel web site. However, I also realize that some of the hotel reservation website has a better deal than another. There are many booking site that you could get a hotel room for cheaper price than the actual price. So, I did a research and come up with the list of the top ten hotel booking web site. These are also the best hotel booking web site. Here is the list:

1. HotelCombined.com

2. CheapOStay.com

3. Otel.com

4. BookHotelRoom.com

5. WeGo.com

6. DHR.com

7. BookingBuddy.com

8. Hotels.com

9. TravelGuru.com

เพลงมอง(มองข้าม) โดย กบ วีรศักดิ์

2011-08-01T22:01:00.000-07:00

เพลงมอง(มองข้าม) โดย กบ วีรศักดิ์

กดที่นี้เพื่อดาวน์โหลดเพลงมอง(มองข้าม)
กดที่นี้เพื่อฟังเพลงมอง(มองข้าม)โดยกบ วีรศักดิ์

F                       Bb                            C                 F
มองตัวเองแล้วเซ็งและเบื่อ อยากจะเจอเรื่องดีกว่านี้
Dm               G7            Bb           C
อธิษฐานขอเรื่องดีๆ จะผ่านมาถึงเรา
F     F/A      Bb                C                    F
จนเวลาล่วงเลยมานาน ก็ยังเป็นเหมือนเดิม
          Dm                     G7           Bb      Csus4 F
คือไม่เคยพอใจ เติมเท่าไรไม่เต็ม ข้างในหัวใจเรา
A                              Dm                Bb           C
คนบางคนเหมือนไม่มีอะไร แต่ทำไมยังยิ้มได้
A                   Dm               Gm7                    Csus4   C
คนบางคนถึงต้องยอมตาย เพื่อคนอื่น ก็ยังเต็มใจ

F             Gm7                    Am
มองข้าม ความต้องการของตัวเอง
Bbmaj7         Am7 Dm Gm7           Csus4   C
แล้วไปมองว่าคนอื่น      เขายังขาดอะไร
F            Gm7         Am     Bbmaj7 Am7 Dm     Gm7   Csus4   F
เปลี่ยนท่าทีที่มีข้างในใจ     เรื่องดีๆ ที่ยิ่งใหญ่    นั้นไม่ไกลตัวเรา
F                Bb            C               F
ยังคงมีเรื่องราวดีๆ ที่เราไม่เคยจะรู้
Dm                   G7                  Bb                 C
ก้าวออกไปข้างนอกประตู จะเห็นคนมากมาย
F       F/A      Bb                     C             F
แค่แบ่งปันให้คนอื่นก่อน ให้คนที่ต้องการ
     Dm             G7         Bb            Csus4   F
ยิ่งให้เท่าไร ยิ่งได้คืนมา ไม่ต้องไขว่คว้าเอง

Smilebox

2011-07-26T20:24:00.000-07:00

Smilebox: Share video, photo, music online. FREE

Share your photos, videos, and music inside amazing ecards & slideshows.

Smilebox is the best way to share edit modify and present your photos or videos online. You can create your own scrapbooks, ecards, and slideshow's at the click of a mouse.

It's also extremely easy to put your Smilebox videos on YouTube!

Smilebox is a service that allows users to communicate creatively with friends and family. Instead of being restricted to sending stock greeting cards or photos, users have numerous options. They can choose between hundreds of multimedia designs, personalize them with photos, videos, music, and words, and create scrapbooks, slide shows, post cards, and photo books. Smilebox allows users to share these easily via email, print, or blog.
Smilebox refers to themselves as a “creative messaging” service, using multimedia to build upon related fields like ecards, scrapbooking, and photo services.

Smilebox has a simple, easy-to-use interface that provides users with a number of options to create elegant, personalized greetings. Users select professionally created designs from Smilebox’s numerous categories, including Birthday, Special Occasion, and Seasonal, and can customize e-cards, make photo albums, and design scrapbooks by inputting their pictures, videos, and music.

WATCH Binky The Opera Singer MUSIC VIDEO

2011-07-26T01:18:00.000-07:00

Watch the short video "Binky The Opera Singer" From VeggieTales: Lessons from the Sock Drawer

WARTCH, LISTEN, DOWNLOAD TO Binky The Opera Singer MUSIC VIDEO HERE FOR FREE

CLICK HERE TO WATCH "Binky The Opera Singer" From VeggieTales: Lessons from the Sock Drawer

CLIKC HERE TO DOWNLOAD "Binky The Opera Singer" From VeggieTales: Lessons from the Sock Drawer

ข้าพเจ้ากับทัศนมาตรศาสตร์(Optometry)

2011-07-14T20:20:00.000-07:00

เรื่อง ข้าพเจ้ากับทัศนมาตรศาสตร์(Optometry)

คำนำ

รายงานชิ้นนี้เป็นส่วนหนึ่งของรายวิชา OPT201 จัดทำขึ้นเพื่อแสดงทัศนะระหว่างตัวเองกับวิชาชีพ Optometry ซึ่งเป็นวิชาชีพที่เพิ่งเข้ามาในประเทศไทย สาขาวิชาทัศนมาตรศาสตร์ยังมีความสำคัญอย่างมากในการปฏิบัติงานทางด้านสาธารณสุขการแพทย์ในลักษณะหน่วยการแพทย์ปฐมภูมิ ผู้ที่เข้ามาศึกษาในสาขาวิชานี้จะเป็นบุคลากรที่จะสามารถเป็นพลังสำคัญในการพัฒนาสุขภาพด้านสายตาของคนไทยให้ดีขึ้นสืบต่อไป

ในการเขียนรายงานเล่มนี้ข้าพเจ้าได้รวบรวมข้อมูลจากแหล่งความรู้ต่างๆเพื่อนำมาเขียนแสดงทัศนะ และงานชิ้นนี้จะสำเร็จลุล่วงเสียไม่ได้ถ้าขาด อ. ดนัย ตันเกิดมงคล อาจารย์ผู้สอนประจำวิชาผู้ให้คำปรึกษาตลอดการทำรายงานจึงขอขอบคุณมา ณ โอกาสนี้ด้วย

จัดทำโดย

นางสาว เมริยา เลิศสิริการ

“ นักทัศนมาตร คือ ช่างตัดแว่นใช่ป่ะ…” เป็นคำถามที่ข้าพเจ้าเจอกับตัวเองบ่อยมาก บางครั้งข้าพเจ้าก็อดคิดไม่ได้ว่าทำไมผู้ที่ถามข้าพเจ้าไม่รู้จักไปค้นหาข้อมูลในอินเตอร์เน็ตเอาเอง เพราะเดี๋ยวนี้ทันสมัยมากในอินเตอร์เน็ตมีข้อมูลข่าวสารมากมายเกี่ยวกับสาขาวิชาทัศนมาตรศาสตร์ ไม่ว่าจะเป็นความหมาย ที่มา หลักสูตรการเรียนการสอนจนไปถึงอาชีพที่เหมาะกับสาขานี้

ทัศนมาตรศาสตร์ (Optometry) เป็นสาขาวิชาที่มีประวัติศาสตร์ยาวนาน เริ่มก่อร่างขึ้นตั้งแต่ในช่วงศตวรรษที่ 13 จากกลุ่มของผู้ประกอบแว่นสายตาซึ่งในระยะเริ่มแรกมีลักษณะเป็นองค์กรทางการ ค้าและธุรกิจ การรวมตัวในลักษณะของผู้ประกอบวิชาชีพไม่ได้เกิดขึ้น จนกระทั่งประมาณปลายศตวรรษที่ 18 ที่เริ่มมีการรวมตัวและจัดระบบการศึกษาในระดับอุดมศึกษาของวิชาชีพนี้อย่าง ชัดเจน จนมีการจัดระบบขึ้นทะเบิยนบุคลากรในวิชาชีพนี้ในฐานะผู้ประกอบโรคศิลปะทั้ง ในกลุ่มประเทศยุโรปและสหรัฐอเมริกา ในประเทศที่พัฒนาแล้วบุคลากรในสาขาวิชาทัศนมาตรศาสตร์ยังมีความสำคัญอย่าง มากในการปฏิบัติงานทางด้านสาธารณสุขการแพทย์ในลักษณะหน่วยการแพทย์ปฐมภูมิ (Primary Health Care)

นักทัศนมาตร วิชาชีพไม่ใช่จักษุแพทย์ ในความเป็นจริงแล้วนักทัศนมาตรวิชาชีพก็ไม่ได้ทำหน้าที่เฉพาะที่เกี่ยวข้อง กับการประกอบแว่นสายตาเพียงอย่างเดียว แม้ว่าการประกอบแว่นสายตาจะเป็นส่วนหนึ่งที่สำคัญในการแก้ไขปัญหาสายตา แต่โดยทั่วไปแล้วนักทัศนมาตรวิชาชีพจะฝึกบุคลากรหรือจ้างบุคลากรระดับช่าง ฝีมือในการทำงานด้านนี้โดยเฉพาะซึ่งที่รู้จักกันดี นั่นคือ ช่างประกอบแว่นสายตา (Optician) ทั้งนี้เพราะช่างประกอบแว่นสายตาทำงานกับแว่นสายตาและธุรกิจการจำหน่ายแว่น สายตาและอุปกรณ์ หลักการปฏิบัติงานตามปกติของช่างประกอบแว่นสายตาก็ไม่ได้จัดว่าเป็นการ ปฏิบัติงานกับมนุษย์โดยตรง อีกทั้งช่างประกอบแว่นสายตาก็ไม่จำเป็นต้องคำนึงถึงสุขภาพด้านอื่นๆของผู้มา ใช้บริการจึงไม่จำเป็นต้องมีใบประกอบโรคศิลปะใน การปฏิบัติงานซึ่งแตกต่างจากนักทัศนมาตรวิชาชีพที่มีการปฏิบัติงานโดยตรงกับ มนุษย์และยังต้องคำนึงถึงความเป็นไปของระบบต่างๆในร่างกายผู้ป่วยด้วย เนื่องจากเหตุผลนี้เอง ลักษณะการปฏิบัติงานของช่างประกอบแว่นสายตาและนักทัศนมาตรวิชาชีพจึงมีความ แตกต่างกันอย่างชัดเจน

ข้าพเจ้ารู้จักสาขาวิชาชีพนี้ผ่านทางแม่ แม่เองก็เป็นนักเรียนรามฯด้วยเช่นกัน วันหนึ่งแม่ของข้าพเจ้ากลับบ้านมาพร้อมกับโบรชัวร์ ข้างหน้าพิมม์ว่า “ทัศนมาตรศาสตร์” คณะนี้ดูท่าทางจะน่าสนใจ ในโบรชัวร์บอกความหมายของทัศมาตรศาสตร์ หลักสูตรที่ต้องเรียน และอาชีพ เมื่อข้าพเจ้าอ่านจบ ก็รู้สึกว่าสาขานี้ดึงดูดความความสนใจและเหมาะกับข้าพเจ้า เมื่อได้หาของมูลเพิ่มเติมทางอินเตอร์เน็ต ยิ่งทำให้ข้าพเจ้าอยากจะเรียนมากขึ้น ข้าพเจ้าจึงตัดสินใจที่จะมาสมัครเรียน ซึ่งตอนนั้นก็ทำใจลำบากเพราะสอบติดเกษตรฯ มหาลัยชื่อดังของเมืองไทย มหาลัยที่ทุกคนใฝ่ฝัน แต่ข้าพเจ้าไม่ชอบคณะที่สอบได้ เมื่อนำสองคณะนี้มาเปรียบเทียบแล้วข้าพเจ้าคิดว่าด้านสายตานั้นสำคัญมากและเมืองไทยยังขาดผู้เชียวชาญทางด้านนี้มากพอสมควรเลยทีเดียว เพราะเท่าที่ทราบมา มีผู้เชียวชาญทางด้านนี้อยู่เพียงไม่กี่ท่านในเมืองไทย อีกทั้งข้าพเจ้าเองก็เป็นคนไม่ยึดติดกับสถาบันและให้เกียร์ติทุกสถาบันอีกด้วย จึงตัดสินใจอย่างเด็ดเดี่ยวว่าจะต้องสอบเข้าสาขานี้ให้ได้และจะต้องเรียนให้จบเพื่ออนาคตที่สดใสของตนเองและประเทศชาติ

ในความคิดของข้าพเจ้า เมื่อก้าวสู่สาขาวิชาทัศนมาตรศาสตร์หรือที่รู้จักกันในนามของ “OD” เปรียบเสมือนครอบครัวเล็กๆครอบครัวหนึ่ง แม้จะมีจำนวนนักศึกษาไม่มากนัก แต่ทุกคนก็รักและช่วยเหลือเกื่อกูลกัน ตั้งแต่พี่ๆODช่วยน้องOD เพื่อนๆODช่วยเหลือซึ่งกันและกัน อีกทั้งยังมีอาจารย์ ดนัย ที่น่ารักและน่าเคารพนับถือ หรือพ่อODของลูกๆทุกคนในODนั้นเอง นี้อาจจะเป็นความรู้สึกส่วนหนึ่งของข้าพเจ้าที่มีต่อบ้านODแห่งนี้ และข้าพเจ้าจะจดจำความรู้สึกดีๆเช่นนี้ตลอดไป

อาจารย์ ดนัย เคยบอกพวกเราOD ปีหนึ่งไว้ว่า ODรามฯนั้นเกิดขึ้นมาได้ด้วยความเสียสละของอาจารย์และพี่ๆทุกๆคน ทุกคนทำด้วยใจและสุดความสามารถ เพื่อให้ODรามฯแห่งนี้พัฒนาและเป็นที่ยอมรับของทั้งประเทศ ข้าพเจ้าจึงตระหนักว่าทุกหยาดเหงื่อของอาจารย์นั้นมีค่ามากและสัญญากับตัวเองว่าจะต้องตั้งใจเรียนให้จบ เพื่อวันหนึ่งจะได้กลับมาช่วยพัฒนาODรามฯแห่งนี้ต่อไปอีก “…ท้อได้แต่ต้องลุกขึ้นสู้…” คำพูดนี้เป็นแรงบันดารใจให้ข้าพเจ้าสามารถต่อสู้กับอุปสรรคต่างๆและจะเป็นกำลังใจให้ข้าพเจ้าเรียนจนจบ ข้าพเจ้าจะจดจำคำพูดนี้ตลอดไป

ถ้าถามว่า “จบแล้วจะไปทำอาชีพอะไร…” ข้าพเจ้าตั้งใจว่าจะทำงานสร้างเนื้อสร้างตัวก่อน แล้วจากนั้นก็จะไปทำงานในโรงพยาบาลรัฐเพราะ ข้าพเจ้าเล็งเห็นว่าโรงพยาบาลรัฐยังขาดแคลนบุคลากรทางด้านสายตามาก ทำให้ผู้ป่วยหลายรายไม่ได้รับการรักษาอย่างถูกวิธี เนื่องจากผู้ป่วยบางรายที่มารับรักษาทนรอเข้าคิวไม่ไหว สาเหตุมาจาก ผู้ป่วยหลายรายไม่มีค่าใช้จ่ายเพียงพอที่จะไปพึ่งโรงพยาบาลเอกชน จึงต้องมาพึ่งโรงพยาบาลรัฐ และโรงพยาบาลรัฐเองก็ไม่มีบุคลากรมากพอที่จะรับมือกับผู้ป่วยเป็นจำนวนมาก เช่นนี้ข้าพเจ้าเองเมื่อได้เห็นเช่นนี้ก็รู้สึกสงสารผู้ป่วยที่ต้องมานั่งรอเรียกคิวตั้งแต่เช้ามืด บางคนรอจนถึงเย็นเพราะเดินทางมาไกล และไม่อยากเสียเที่ยว ทำให้ข้าพเจ้าคิดอยู่เสมอวันหนึ่งข้าพเจ้าจะต้องมาช่วยเหลือคนเหล่านี้ให้ได้

พ่อแม่ของข้าพเจ้ากล่าวอยู่เสมอว่า “…ทำงานต้องทำด้วยใจ ไม่ใช้ด้วยคุณค่าของเงิน…” ข้าพเจ้าตระหนักอยู่เสมอว่าถึงแม้ข้าพเจ้าจะเรียนไม่ค่อยเก่ง แต่ข้าพเจ้ามีใจและรักในอาชีพของข้าพเจ้า ได้เงินมากหรือน้อยเพียงใดนั้นไม่สำคัญ แต่สำคัญที่ว่าข้าพเจ้าทุ่มเทให้กับอาชีพของข้าพเจ้ามากแค่ไหน

ปัจจุบันนี้โรคสายตานั้นเกิดขึ้นได้ง่ายเพราะเนื่องจากโลกของเรากำลังก้าวไปสู่ยุคที่ทันสมัยขึ้นเรื่อยๆ เดี๋ยวนี้เด็กๆเพียงอายุ5ขวบก็เล่นเกมคอมพิวเตอร์เป็นเสียแล้ว ปัญหาที่ตามมาก็คือ โรคทางสายตาจากการใช้คอมพิวเตอร์ในเด็ก นั้นเอง โรคนี้เกิดจากการใช้คอมพิวเตอร์เป็นเวลานาน การนั่งหน้าจอคอมพิวเตอร์ก่อให้เกิดความเครียดต่อดวงตาของเด็ก เนื่องจากคอมพิวเตอร์ได้มีการบังคับให้โฟกัสของดวงตามาอยู่ที่หน้าจอ คอมพิวเตอร์ดังนั้นจึงก่อนให้เกิดความเครียดสูงมากกว่าการทำกิจกรรมอื่น ๆ เมื่อ 20 ปีที่แล้ว เด็กมักจะทำกิจกรรมข้างนอกบ้าน แต่ปัจจุบัน ในแต่ล่ะวันเด็กนั่งอยู่หน้าจอคอมพิวเตอร์ไม่เพียงแต่ที่บ้านแต่ยังรวมไปถึง ที่โรงเรียน ซึ่งเป็นสาเหตุที่ก่อให้เกิดปัญหาทางสายตา ดังนั้นพ่อแม่ควรที่จะตระหนักถึงปัญหาด้านสายตาที่เกิดจากการใช้งานคอมพิวเตอร์ การใช้งานคอมพิวเตอร์โดยปราศจากการเคลื่อนไหว หรือการบริหารดวงตาย่อมส่งผลเสีย

อีกโรคหนึ่งที่ข้าพเจ้าฟังแล้วรู้สึกขนลุกคือ โรคจอประสาทตาหลุดลอก เป็นอาการที่รุนแรงและส่งผลต่อการมองเห็น โดยเกิดขึ้นเมื่อจอประสาทตาแยกออกจากเนื้อเยื่อที่ยึดอยู่ภายใต้จอประสาทตา เมื่อเนื้อเยื่อเหล่านี้แยกออกจากจอประสาทตา จะทำให้จอประสาทตาไม่สามารถทำงานได้ตามปกติ และหากปล่อยไว้โดยไม่มีการรักษาก็จะส่งผลให้สูญเสียการมองเห็นในที่สุด

โรคจอประสาทตาหลุดลอกชนิดที่พบได้มากที่สุด เกิดขึ้นเมื่อมีรอยแยกในเนื้อเยื่อชั้นที่รับความรู้สึกของจอประสาทตา และของเหลวจึงไหลซึมออกมา ส่งผลให้ชั้นเนื้อเยื่อของจอประสาทตาหลุดออกจากกัน สำหรับผู้ที่มีสายตาสั้นมาก และเคยได้รับการผ่าตัดตาหรือเคยได้รับการกระทบกระเทือนอย่างรุนแรงที่ดวงตา มีความเสี่ยงสูงมากที่จะเป็นโรคจอประสาทตาหลุดลอก ผู้ที่มีสายตาสั้นมีโอกาสเป็นโรคจอประสาทตาหลุดลอกได้มากกว่า เนื่องจากผู้ที่มีสายตาสั้นจะมีความยาวของลูกตามากกว่าปกติ ทำให้จอประสาทตาบางและเปราะกว่าปกติ โรคจอประสาทตาหลุดลอกอีกชนิดหนึ่ง เกิดขึ้นเมื่อเส้นของวุ้นในตาหรือเนื้อเยื่อแผลเป็นทำให้เกิดการดึงรั้งบนจอ ประสาทตา ทำให้เกิดการหลุดลอก ผู้ที่ป่วยเป็นโรคเบาหวานมีโอกาสสูงที่จะเป็นโรคจอประสาทตาชนิดนี้ได้

นี้อาจจะเพียงตัวอย่างส่วนหนึ่งของโรคที่เกี่ยวข้องกับสายตาซึ่งเกิดขึ้นในปัจจุบันและเป็นโรคที่อันตรายมาก โรคที่เกี่ยวข้องกับสายตานั้นมีอีกเป็นจำนวนมาก ทั้งที่ถูกค้นพบแล้วและก็ยังมีบางโรคที่ยังไม่เคยถูกค้นพบเลย

เหตุผลทำให้ข้าพเจ้าอยากเรียนในสาขาวิชานี้คือ ข้าพเจ้ามีความใฝ่ฝันที่อยากจะเป็นหมอมาตั้งแต่เด็กๆ และข้าพเจ้าอยากจะช่วยเหลือคนอื่นที่ด้อยโอกาสทางด้านสาธารณสุข เนื่องจากข้าพเจ้าตระหนักว่าประเทศไทยยังขาดแคลนบุคลากรทางด้านนี้เป็นจำนวนมาก และสาธารณสุขของไทยนั้นยังครอบคลุมได้ไม่ทั่วถึงนัก ชาวบ้านที่อาศัยในท้องถิ่นหรือชนบทยังขาดความรู้เรื่องสาธารณสุข อีกทั้งคนไทยส่วนใหญ่นั้นไม่ค่อยสนใจสุขภาพของตนเองสักเท่าไร จะมาสนใจอีกทีก็ตอนที่สายเกินจะรักษาแล้ว ซึ่งเป็นสิ่งที่จำเป็นอย่างยิ่ง ข้าพเจ้าจึงอยากจะอุทิศตัวเพื่อช่วยเหลือผู้คนเหล่านี้และหวังเป็นอย่างยิ่งจะว่ามีส่วนช่วยพัฒนาประเทศไทยให้ก้าวไกลต่อไปทางด้านสาธารณสุขค่ะ

อ้างอิง

1. http://th.wikipedia.org/wiki/ทัศนมาตรศาสตร์

2. http://th.wikipedia.org/wiki/โรคทางสายตาจากการใช้คอมพิวเตอร์ในเด็ก

3. http://www.lasikthai.com/th/eye_care_tips/disease_eyes_2.php

“Sanctification Perfect or Imperfect in This Life” By: Somyot Lertsirikarn

2011-07-14T20:00:00.000-07:00

“Sanctification Perfect or Imperfect in This Life”

By: Somyot Lertsirikarn

There are many extant conflicting notions regarding sanctification. Some hold that sanctification as being imperfect in this life, but some hold that sanctification as being perfect in this life. However, all agree that sanctification is a subject of the utmost importance to our souls. If the Bible be true, it is certain that unless we are “sanctified “, we shall not be saved. There are three things, which, according to the Bible are absolutely necessary to the salvation of every believers. These three are: regeneration, justification, and sanctification. Who lacks any one of these three things is not a true Christian in the sight of God, and dying in that condition will not be found in heaven and glorified in the last day.

The Biblical Definition of Sanctification

The Biblical definition of Sanctification that I think it is a very good explanation is Louis Berkhof’s Biblical definition that he explains in his book “Systematic Theology” about Scriptural Terms for Sanctification and Holiness, that is to say:

1. The Old Testament terms.

“The Old Testament word for 'to sanctify' is qadash, a verb that is used in the niphal, piet, hiphil, and hithpa'el species. The corresponding noun is qodesh, while the adjective is qadosh. The verbal forms are derived from the nominal and adjectival forms. The original meaning of these words is uncertain. Some are of the opinion that the word qadash is related to chadash, meaning 'to shine.' This would be in harmony with the qualitative aspect of the Biblical idea of holiness, namely, that of purity. Others, with a greater degree of probability, derive the word from the root qad, meaning 'to cut.' This would make the idea of separation the original idea. The word would then point to aloofness, separateness, or majesty. Though this meaning of the words 'sanctification' and 'holiness' may seem unusual to us, it is in all probability the fundamental idea expressed by them.” [1]

2. The New Testament terms.

a. “The verb hagiazo and its various meanings. The verb hagiazo is a derivative of hagios, which like the Hebrew qadosh expresses primarily the idea of separation. It is used in several different senses, however, in the New Testament. We may distinguish the following:

(1) It is used in a mental sense of persons or things, Matt. 6:9; Luke 11:2; I Pet. 3:15. In such cases it means "to regard an object as holy," "to ascribe holiness to it," or "to acknowledge its holiness by word or deed."

(2) It is also employed occasionally in a ritual sense, that is, in the sense of "separating from ordinary for sacred purposes," or of "setting aside for a certain office," Matt. 23:17, 19; John 10:36; II Tim. 2:21.

(3) Again it is used to denote that operation of God by which He, especially through His Spirit, works in man the subjective quality of holiness, John 17:17; Acts 20:32; 26:18; I Cor. 1:2; I Thess. 5:23.

(4) Finally, in the Epistle to the Hebrews it seems to be used in an expiatory sense, and also in the related sense of the Pauline dikaio-o, Heb. 9:13; 10:10, 29; 13:12.

b. The adjectives expressive of the idea of holiness.

(1) Hieros. The word that is used least and that is also the least expressive, is the word hieros.

It is found only in I Cor. 9:13; II Tim. 3:15, and then not of persons but of things. It does not express moral excellence, but is expressive of the inviolable character of the thing referred to, which springs from the relation in which it stands to God. It is best translated by the English word "sacred."

(2) Hosios. The word hosios is of more frequent occurrence. It is found in Acts 2:27;

13:34,35; I Tim. 2:8; Tit. 1:8; Heb. 7:26; Rev. 15:4; 16:5, and is applied not only to things, but also to God and to Christ. It describes a person or thing as free from defilement or wickedness, or more actively (of persons) as religiously fulfilling every moral obligation.

(3) Hagnos. The word hagnos occurs in II Cor. 7:11; 11:2; Phil. 4:8; I Tim. 5:22; Jas. 3:17; I

Pet. 3:2; I John 3:3. The fundamental idea of the word seems to be that of freedom from impurity and defilement in an ethical sense.

(4) Hagios. The really characteristic word of the New Testament, however, is hagios. Its

primary meaning is that of separation in consecration and devotion to the service of God.

With this is connected the idea that what is set aside from the world for God, should also separate itself from the world's defilement and share in God's purity. This explains the fact that hagios speedily acquired an ethical signification. The word does not always have the same meaning in the New Testament.

(a) It is used to designate an external official relation, a being set aside from ordinary purposes for the service of God, as for instance, when we read of "holy prophets," Luke 1:70, "holy apostles," Eph. 3:5, and "holy men of God" II Pet. 1:21.

(b) More often, however, it is employed in an ethical sense to describe the quality that is necessary to stand in close relation to God and to serve Him acceptably, Eph. 1:4; 5:27; Col. 1:22: I Pet. 1:15,16. It should be borne in mind that in treating of sanctification we use the word primarily in the latter sense. When we speak of holiness in connection with sanctification, we have in mind both an external relation and an inner subjective quality.

(c) The nouns denoting sanctification and holiness. The New Testament word for sanctification is hagiasmos. It occurs ten times, namely, in Rom. 6:19, 22; I Cor. 1:30; I Thess. 4:3,4,7; II Thess. 2:13; I Tim. 2:15; Heb. 12:14; I Pet. I:2. While it denotes ethical purification, it includes the idea of separation, namely, "the separation of the spirit from all that is impure and polluting, and a renunciation of the sins towards which the desires of the flesh and of the mind lead us." While hagiasmos denotes the work of sanctification, there are two other words that describe the result of the process, namely, hagiotes and hagiosune. The former is found in I Cor. 1:30 and Heb. 12:10; and the latter in Rom. 1:4; II Cor. 7:1, and I Thess. 3:13. These passages show that the quality of holiness or freedom from pollution and impurity is essential to God, was exhibited by Jesus Christ, and is imparted to the Christian.”[2]

Therefore, Sanctification is that inward spiritual work which the Lord Jesus Christ works in a man by the Holy Spirit, when He calls him to be a true believer. Jesus not only washes him from his sins in His own blood, but He also separates him from his natural love of sin and the world, puts a new principle in his heart, and makes him practically godly in life. The instrument by which the Spirit effects this work is generally the Word of God, through He sometimes uses afflictions and providential visitations “without the Work” (1 Peter 3:1). The subject of this work of Christ by His Spirit is called in Scripture a “sanctified” man.

The Nature of Sanctification

There are different views of theological backgrounds and convictions that diverge sharply in some areas. However, Stanley N. Gundry the series editor of the book “five views on sanctification” describes in the foreword of his book that there are also several points that they stand together on their understanding of sanctification. “First, all agree that the Bible teaches a sanctification that is past, present, and future. It is past because it begins in a position of separation already gained in Christ’s completed work. It is present in that it describes a process of cultivating a holy life. And sanctification has a future culmination at the return of Christ, when the effects of sin will be fully removed. Second, all agree that the process of sanctification requires believers to strive to express God’s love in their experience. They must devote themselves to the traditional Christian disciplines and daily make the hard choices against evil and for God’s ways of righteousness. Finally, all agree that Bible promises success in this process of struggling against personal sin, through the power of the Holy Spirit.”[3]

Therefore, we can summarize that the evangelical doctrine of sanctification common to the Lutheran and Reformed Churches includes the following points:

The soul after regeneration continues dependent upon the constant gracious operations of

the Holy Spirit, but is, through grace, able to co-operate with them.

The sanctifying operations of the Spirit are supernatural, and yet effected in connection

with and through the instrumentality of means: the means of sanctification being either internal, such as faith and the co-operation of the regenerated will with grace, or external, such as the word of God, sacraments, prayer, Christian fellowship, and the providential discipline of our heavenly Father.

In this process the Spirit gradually completes the work of moral purification commenced

in regeneration. The work has two sides: (a) the cleansing of the soul from sin and emancipation from its power, and (b) the development of the implanted principle of spiritual life and infused habits of grace, until the subject comes to the stature of perfect manhood in Christ. Its effect is spiritually and morally to transform the whole man, intellect, affections, will, soul, and body.

The work proceeds with various degrees of thoroughness during life, but is never

consummated in absolute moral perfection until the subject passes into glory.

The Perfect Character of Sanctification in This Life.

The doctrine of the Perfectionism is to the effect that religious perfection is attainable in the present life. It is taught in various forms by Pelagians, Roman Catholics or Semi-Pelagians, Arminians, Wesleyans, such mystical sects as the Labadists, the Quietists, the Quakers, and others, some of the Oberlin theologians, such as Mahan and Finney, and Ritschl. We should know the doctrine theory of perfect sanctification in this life has been taught from several distinct points of view, thus:

a. According to the principles of Pelagianism, a man is perfect who obeys the laws of God to the measure of his present natural ability, since the moral law is a sliding scale, adjusting its demands to the varying ability of its subject; and this is possible to every man.

b. According to the Mystical idea, perfection consists in absorption in the divine essence, or, in a less extreme form, in the absorption of human desires and will into the divine will, in a disinterested love; and this may be attained by anyone through persistent detachment from self and meditation on God.

c. According to the Roman or Ritualistic theory, perfection consists in perfect conformity to the law of God, graciously for Christ's sake adjusted to the capacities of the regenerated man in this life; and this perfection is attained by means of meritorious works and penances, prayers, fasts, acts of voluntary self-denial, and ecclesiastical obedience. Not only is this within the reach of men, but so is even the rendering of supererogatory service in the way of extra-legal self-denial from a principle of evangelical love.[4]

d. The Wesleyan theory of perfection conceives that the satisfaction and merit of Christ have made it consistent with divine justice to offer salvation to men on easier terms than the old Adamic law of absolute perfection; and that perfection is attained when these lower terms have been complied with. “Christian character is estimated by the conditions of the gospel; Christian perfection implies the perfect performance of these conditions, and nothing more.”[5] He also gives an example of those in the Bible who attained this perfection. “Citing the passage in 1 John 4:17, Wesley gives St. John and those mentioned in this passage as the believers who attained Christian perfection in this life.”[6]

These all agree in maintaining that it is possible for believers in this life to attain to a state in which they comply with the requirements of the law under which they now live, or under that law as it was adjusted to their present ability and needs, and, consequently, to be free from sin.

In the Wesley’s sermon “on Perfection”, he enumerated several features of this sanctification:

“1. To love God with all one’s heart and one’s neighbor as oneself; 2. To have the mind that is in Christ; 3. To bear the fruit of the Spirit (in accordance with Gal.5); 4. The restoration of the image of God in the soul, a recovery of man to the moral image of God, which consists of “righteousness and true holiness”; 5. Inward and outward righteousness, “holiness of life issuing from holiness of heart”; 6. God’s sanctifying of the person in spirit, soul, and body; 7. The person’s own perfect consecration to God; 8. A continuous presentation through Jesus of the individual’s thoughts, words and actions as a sacrifice to God of praise and thanksgiving; 9. Salvation from sin.”[7]

Scriptural proofs adduced for the doctrine of perfectionism

There are several Scriptures that proof adduce for the doctrine of perfect Sanctification:

a. The Bible commands believers to be holy and even to be perfect, I Pet. 1:16 “because it is write ‘You shall be holy, for I am holy’.” ( see; Matt. 5:48; Jas. 1:4) and urges them to follow the example of Christ who did no sin, I Pet. 2:21 “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps,”. Such commands would be unreasonable, if it were not possible to reach sinless perfection. But the Scriptural demand to be holy and perfect holds for the unregenerate as well as for the regenerate, since the law of God demands holiness from the start and has never been revoked. If the command implies that they to whom it comes can live up to the requirement, this must be true of every man. However, only those who teach perfectionism in the Pelagian sense can hold that view. The measure of our ability cannot be inferred from the Scriptural commandments.

b. Holiness and perfection are often ascribed to believers in Scripture, Eph. 5:27; “that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she should be holy and blameless.” ( see; II Cor. 5:17; Heb. 5:14; Phil. 4:13; Col. 2:10.) When the Bible speaks of believers as holy and perfect, however, this does not necessarily mean that they are without sin, since both words are often used in a different sense, not only in common parlance, but also in the Bible. Persons set aside for the special service of God are called holy in the Bible, irrespective of their moral condition and life. Believers can be and are called holy, because they are objectively holy in Christ, or because they are in principle subjectively sanctified by the Spirit of God. Paul in his Epistles invariably addresses his readers as saints, that is "holy ones," and then proceeds in several cases to take them to task for their sins. And when believers are described as perfect, this means in some cases merely that they are full grown, Heb. 5:14 “But soid food is for the mature, who because of practice have their senses trained to discern good and evil.” and in others that they are fully equipped for their task, II Tim. 3:17 “that the man of God may be adequate, equipped for every good work.” All this certainly does not give countenance to the theory of sin less perfection.

c. There are, it is said, Biblical examples of saints who led perfect lives, such as Noah, Job, and Asa, Gen. 6:9; Job 1:1; I Kings 15:14. But, surely, such examples as these do not prove the point for the simple reason that they are no examples of sinless perfection. Even the most notable saints of the Bible are pictured as men who had their failings and who sinned, in some cases very grievously. This is true of Noah, Moses, Job, Abraham, and all the others. It is true that this does not necessarily prove that their lives remained sinful as long as they lived on earth, but it is a striking fact that we are not introduced to a single one who was without sin. The question of Solomon is still pertinent: "Who can say, I have made my heart clean, I am pure from my sin?" Prov. 20:9. Moreover, John says: "If we say that we have no sin, we deceive ourselves, and the truth is not in us," I John 1:8.

d. The apostle John declares explicitly that they who are born of God do not sin, I John 3:6, 8, 9; 5:18. But when John says that they who are born of God do not sin, he is contrasting the two states, represented by the old and the new man, as to their essential nature and principle. One of the essential characteristics of the new man is that he does not sin. In view of the fact that John invariably uses' the present to express the idea that the one born of God does not sin, it is possible that he desires to express the idea that the child of God does not go on sinning habitually, as the devil does, I John 3:8. He certainly does not mean to assert that the believer never commits an act of sin, cf. I John 1:8-10. Moreover, the Perfectionist cannot very well use these passages to prove their point. He does not make bold to say that all believers are actually sinless, but only that they can reach a state of sinless perfection. The Johannine passages, however, would prove, on his interpretation, that all believers are without sin. And more than that, they would also prove that believers never fall from the state of grace (for this is sinning); and yet the Perfectionists are the very people who believe that even perfect Christians may fall away.”[8]

The doctrine of the Imperfect Sanctification in This Life

1. Sanctification Imperfect in degree. When we speak of sanctification as being imperfect in this life, we do not mean to say that it is imperfect in parts, as if only a part of the holy man that originates in regeneration were affected. It is the whole, but yet undeveloped new man, that must grow into full stature. A new-born child is, barring exceptions, perfect in parts, but not yet in the degree of development for which it is intended. Just so the new man is perfect in parts, but remains in the present life imperfect in the degree of spiritual development. Believers must contend with sin as long as they live, I Kings 8:46; Prov. 20:9; Eccl. 7:20; Jas. 3:2; I John 1:8.

2. Objections to the theory of Perfectionism.

“a. In the light of Scripture the doctrine of Perfectionism is absolutely untenable. The Bible gives us the explicit and very definite assurance that there is no one on earth who does not sin, I Kings 8:46; Prov. 20:9; Eccl. 7:20; Rom. 3:10; Jas. 3:2; I John 1:8. In view of these clear statements of Scripture it is hard to see how any who claim to believe the Bible as the infallible Word of God can hold that it is possible for believers to lead sinless lives, and that some actually succeed in avoiding all sin.

b. According to Scripture there is a constant warfare between the flesh and the Spirit in the lives of God's children, and even the best of them are still striving for perfection. Paul gives a very striking description of this struggle in Rom. 7:7-26, a passage which certainly refers to him in his regenerate state. In Gal. 5:16-24 he speaks of that very same struggle as a struggle that characterizes all the children of God. And in Phil. 3:10-14 he speaks of himself, practically at the end of his career, as one who has not yet reached perfection but is pressing on toward the goal.

c. Confession of sin and prayer for forgiveness are continually required. Jesus taught all His disciples without any exception to pray for the forgiveness of sins and for deliverance from 1John 1:9. Moreover, Bible saints are constantly represented as confessing their sins, Job 9:3, 20; Ps. 32:5, 130:3; 143:2; Prov. 20:9; Isa. 64:6; Dan, 9:16; Rom. 7:14.

d. The Perfectionists themselves deem it necessary to lower the standard of the law and to externalize the idea of sin, in order to maintain their theory. Moreover, some of them have repeatedly modified the ideal to which, in their estimation, believers can attain. At first the ideal was "freedom from all sin"; then, "freedom from all conscious sin," next, "entire consecration to God," and, finally, "Christian assurance." This is in itself a sufficient condemnation of their theory. We naturally do not deny that the Christian can attain to the assurance of faith.”[9]

Sanctification in my opinion

I agree with the doctrine of Reformed that Sanctification is usually a lengthy process and never reaches perfection in this life. Because, from my study I see the reasons of imperfect sanctification are better than the perfectionism. I would like to explain the reasons of my opinion, thus:

1. Sanctification is a supernatural work of God. Sanctification does not consist merely in the drawing out of the new life, implanted in the soul by regeneration, in a persuasive way by presenting motives to the will. But it consists fundamentally and primarily in a divine operation in the soul, whereby the holy disposition born in regeneration is strengthened and its holy exercises are increased. It is essentially a work of God, though in so far as He employs means, man can and is expected to co-operate by the proper use of these means. Scripture clearly displays the supernatural character of sanctification in several ways. It describes it as a work of God, I Thess. 5:23; “Now may the God of peace Himself sanctify you entirely,…”, as a fruit of the union of life with Jesus Christ, Gal. 2:20; “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me, and the life which I now live in flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me.”, as a work that is wrought in man from within and which for that very reason cannot be a work of man, Eph. 3:16; “that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man.”, and speaks of its manifestation in Christian virtues as the work of the Spirit, Gal. 5:22; “But the fruit of Spirit is love, joy, peace,..”. It should never be represented as a simply natural process in the spiritual development of man, nor brought down to the level of a mere human fulfillment, as is done in a great deal of modern liberal theology.

2. Sanctification consists of two parts. The two parts of sanctification are represented in Scripture as:

a. The mortification of the old man, the body of sin. This Scriptural term denotes that act of God whereby the pollution and corruption of human nature that results from sin is gradually removed. It is often represented in the Bible as the crucifying of the old man, and is thus connected with the death of Christ on the cross. The old man is human nature in so far as it is controlled by sin, Rom. 6:6; “knowing this, that our old self was crucified with Him, that our body of sin might be done away, that we should no longer be slaves to sin.” In the context of the passage of Galatians 5:24, Paul contrasts the works of the flesh and the works of the Spirit, and then says: “Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.” This means that in their case the Spirit has gained predominance.

b. The quickening of the new man, created in Christ Jesus unto good works. While the former part of sanctification is negative in character, this is positive. It is that act of God whereby the holy disposition of the soul is strengthened, holy exercises are increased, and thus a new course of life engendered and promoted. The old structure of sin is gradually torn down, and a new structure of God is reared in its stead. These two parts of sanctification are not successive but contemporary. Thank God, the gradual erection of the new building need not wait until the old one is completely destroyed. If it had to wait for that, it could never begin in this life. With the gradual dissolution of the old the new makes its appearance. As the old air is drawn out, the new rushes in. This positive side of sanctification is often called "a being raised together with Christ," Rom. 6:5; “For if we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection,” ( see Col. 2:12; 3:1, 2). The new life to which it leads is called "a life unto God," Rom. 6:11; “Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.” ( see Gal. 2:19).

3. Sanctification affects the whole man: body and soul; intellect, affections and will. This follows from the nature of the case, because sanctification takes place in the inner life of man, in the heart, and this cannot be changed without changing the whole organism of man. If the inner man is changed, there is bound to be change also in the periphery of life. Moreover, Scripture clearly and explicitly teaches that it affects both body and soul, II Cor. 5:17; “Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come.”

4. Sanctification is a work of God in which believers co-operate. When it is said that man takes part in the work of sanctification, this does not mean that man is an independent agent in the work, so as to make it partly the work of God and partly the work of man; but simply, that God effects the work in part through the instrumentality of man as a rational being, by requiring of him prayerful and intelligent co-operation with the Spirit. That man must co-operate with the Spirit of God follows:

a. From the repeated warnings against evils and temptations, which clearly imply that man must be active in avoiding the pitfalls of life, ( see Rom. 12:9,16,17; I Cor. 6:9,10; Gal. 5:16-23;)

b. From the constant exhortations to holy living. These imply that the believer must be diligent in the employment of the means at his command for the moral and spiritual improvement of his life, ( see Micah 6:8; John 15:2,8,16; Rom. 8:12,13; 12:1,2,17; Gal. 6:7,8,15.)

5. Sanctification is usually a lengthy process and never reaches perfection in this life. At the same time there may be cases in which it is completed in a very short time or even in a moment, as, for instance, in cases in which regeneration and conversion are immediately followed by temporal death. If we may proceed on the assumption that the believer's sanctification is perfect immediately after death and Scripture seems to teach this as far as the soul is concerned --, then in such cases the sanctification of the soul must be completed almost at once.

6. The sanctification of the believer must, it would seem, be completed either at the very moment of death, or immediately after death, as far as the soul is concerned, and at the resurrection in so far as it pertains to the body. This would seem to follow from that fact that, on the one hand, the Bible teaches that in the present life no one can claim freedom from sin, Rom. 3:10,12; “There is none righteous, not even one;…All have turned aside, together they have become useless;..” I John 1:8; “If we say that we have no sin, we are deceiving ourselves, and the truth is not in us.” and that, on the other hand, those who have gone before are entirely sanctified. It speaks of them as “the spirits of righteous men made perfect,” Heb. 12:23, and as “blameless” Rev. 14:5.

Moreover, we are told that in the heavenly city of God there shall in no wise enter “and nothing unclean and no one who practices abomination and lying,..” Rev. 21:27; and that Christ at His coming will “who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.” Phil. 3:21.

Conclusion

The word sanctification comes from Greek meaning to be separate or to be set apart for a purpose, the setting apart for the service of God. There are three parts (1) the moment you receive Christ, there is an immediate or positional sanctification. (2) as we progress the Christian life there is a progressive sanctification. (3) when we go to heaven there will be total and perfect sanctification, which is called glorification. We never reach perfect sanctification in this life. Nevertheless, we Christians are to be progressively sanctified, or made righteous in holiness as we daily abide in Christ - and obey His word. As Paul said; “Not that I have already obtained it, or have already become perfect, but I press on in order that I may lay hold of that for which also I was laid hold of by Christ Jesus…however, let us keep living by that same standard to which we have attained.” Phi.3:12;16

Bibliography

Louis Berkhof, Systematic Theology, Wm.E. Eerdmans Publishing Co. Grand Rapids

Michigan, 1996.

Stanley N. Gundry Series Editor, Five views on Sanctification, Zondervan, Grand Rapids,

Michigan, 1987.

Colin Brown, ed. The New International Dictionary of New Testament Theology, Zondervan

Publishing House, Grand Rapids Michigan, 1986.

A.A. Hodge, Sanctification, Reformation Ink.

Wesley’s tract, Christian Perfection, Methodist Doctrinal Tracts.

[1] Louis berkhof, Systematic Theology , Wm. B. Eerdmans Publishing Co. , Grand Rapids, Michigan.

[2] Louis berkhof, Systematic Theology .

[3] Stanley N. Gundry, Five View on Sanctification, Zondervan, Grand Rapids, Michigan, 1987 p.7

[4] A.A. Hodge, Sanctification, Reformation Ink.

[5] Wesley’s tract, Christian Perfection: Methodist Doctrinal Tracts.

[6] David D. Cho, John Wesley’s Doctrine of Perfectionism, p.4

[7] Stanley N. Gundry, p.18

[8] Louis Berkhof, Systematic Theology.

[9] Louis Berkhof, Systematic Theology.

“Old Man” and “New Man” in the Epistles to the Ephesian

2011-07-14T19:56:00.000-07:00

“Old Man” and “New Man” in the Epistles to the Ephesians

Introduction

One such misunderstanding persists with regard to Paul’s use of the “old man”/“new man” metaphor. The expressions “old man” and “new man” occur in basically four places in Paul’s letters, namely, Romans 6:6; Ephesians 2:15; 4:22-24; and Colossians 3:9-11. So, what does Paul mean when he refers to “old man” and “new man”? Does Paul mean “sinful self” (Rom 6:6) or “our old sinful selves” (Rom 6:6)? Both of these are fairly individualistic and stand quite apart from other translations such as “our old humanity” which is more corporate in focus. What about “old evil nature” and “new nature”? But the word “nature” is extremely slippery and as David Dockery points out there are few terms in English that are as ambiguous as the word “nature.”[1] Further, “old evil nature” suggests something of the immaterial aspect of man. But is this what Paul is referring to? Is the expression, then, somewhat synonymous with “flesh” as Paul sometimes uses that term? If so, does the crucifixion/putting off of the “old man” entail a form of Christian perfectionism and sinlessness in this life? Some have understood the “old man”/“new man” in just such a way. This study is directed at finding answers to these questions from the context of Ephesians 2:15 and 4:24.

Ephesians 2:15 “by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace,”

Ephesians is a letter dedicated to unfolding the mystery of the gospel as it relates to the unification of Jew and Gentile in “one new man,” i.e., the church (3:5-6). The passage which unfolds this theme most clearly is 2:11-22. Thus, it is in a context of this new salvation-historical “structure” (cf. 1:10, 11) that Paul refers to the “new man.”

The individual focus in God’s creative work of salvation comes to expression in 2:10 where Paul refers to each person as “created in Christ Jesus.” The shift, however, toward a more corporate perspective comes in 2:11-22. There it is argued that Gentiles were “foreigners to the covenants of promise, without hope and without God in the world” (v. 12). But God abolished the law, the dividing wall of hostility, through the death of Christ, and has reconciled the two groups ( Jew and Gentile) into “one new man” in Christ.

The Adam-Christ typology stands behind this passage as well. But the focus in Ephesians 2:15 is on the new relationships which exist on a human level for those “in Christ.” The Jew and the Gentile have been reconciled, and together in Christ they form this so-call “new man.” The “new man” is a new society in which all have free and equal access to God and are seated with Christ in the heavenly (2:5-6). In God’s design of the “new man” there are no divisions or hostility among members, only peace (2:16). Thus the focus here is on the community God has brought into existence in Christ as a result of OT hope. This does not mean that Gentiles were grafted into Israel, but rather that “in Christ” the two become “one new man,” “one new humanity.”[2]

There are at least two important aspects to the expression “one new man.” The “one” implies singleness of divine purpose and unity in the new community. The “new man” evokes images related to the dawn of the “new” age of salvation inaugurated at Messiah’s first coming. It is an idea closely associated with God’s creative work (i.e., “to create in himself….”). Our salvation is described in Ephesians 2:10 as being “created in Christ Jesus” (2:10). According to 2 Cor 5:17 we are “new” creations in Christ Jesus. The focus in Ephesians 2:15 is on the newly created community in Christ, people who have been taken out of a realm where hatred and division were the order of the day, to form a new social reality in Christ. The estrangement and dislocation effected through Adam’s sin has been reversed through God’s creative power in the body of Christ (3:6). Thus the “new man” in Ephesians 2:15 is primarily a new structural or social reality. It is corporate in focus.[3]

Ephesians 4:22-24 “You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness.”

In Ephesians 4:22-24 Paul refers to “the old man” (v. 22) and “the new man” (v. 24). The context is obviously ethical. He urges the Ephesians (and all those who received the letter in Asia Minor), in light of the fact that they have received a certain calling (1:3-4; 4:1) and have come to participate in the body of Christ (4:14-16), to likewise walk or live in a way commensurate with their new calling and privilege (4:17).

In particular, believers are not to live as the Gentiles do, that is, in the futility of their thoughts as those who are separated from the life of God. But how is this futility expressed? It is expressed in ever increasing sensuality and lust. The Ephesians are not to live like that because they had been taught in him (Christ) “just as the truth is in Jesus” (v.21). The truth Paul refers to is teaching consistent with apostolic doctrine, especially that which concerns Christ and living a life honoring to him. Thus it is ethical truth with a Christological rationale.

Thus the expressions “old man” and “new man” here are particularly ethical in their focus. The “old man” refers to their former life as Gentiles and the sin that so pervaded their lives in that sphere of existence. They were taught to lay this aside and to put on the new man. The figure “putting on” and “putting off” is one of exchanging clothes and refers to a change in character in light of a change in identity, having moved from the old sphere of existence (without God) to a new sphere of existence (with God).

There is some discussion in this passage as to the force of the infinitives: (1) to lay aside and (2) to put on. They are in indirect discourse and one has to wonder whether they go back to indicatives in the original direct discourse or imperatives. In other words, were the Ephesians taught that they had already laid aside the old man at conversion (indicative) or that they should lay aside the old man and put on the new as an ongoing reality in their Christian experience (imperative)?

There is nothing in the grammar of the passage, nor in the choice of the verb “you were taught” that decides the question with certainty, though aorist infinitives of indirect discourse virtually always go back to imperatives in direct discourse in the NT. But this may be because they are connected to controlling verbs which imply a command.[4] In any case, what is indecisive grammatically is made fairly certain by the immediate context. That the infinitives go back to imperativaly ideas in the direct discourse is likely since the immediate context deals with exhortations not to walk as the Gentiles do (4:17), including putting off lying (4:25), unrighteous anger (4:26), stealing (4:28), etc. Also, since the corruption of the old man is a present reality, the need to lay it aside is a present reality (4:22). Further, the “new man” is described with ethical language, namely, “righteousness,” and “likeness of the truth.” Therefore, the infinitives go back to imperatives and should be read as such.

Also, we said that the verb “you were taught” cannot settle the question one way or another, but when seen in connection with the verb “learn” in 4:20 a different answer emerges. It seems that “what they learned was what they were taught.” But the learning Paul has in mind in v. 20 is certainly ethical. Therefore, the things they were taught were ethical and hortatory in nature. Thus, once again we see that the infinitives go back to imperatives in the direct discourse (cf. Col. 3:8-9).

Therefore, Ephesians 4:22-24 utilizes the “old man” and “new man” concepts in primarily ethical ways. The “old man” refers to a lifestyle consistent with sin, but inconsistent with being in Christ, while the “new man” refers to a lifestyle (cf. “to walk” in 4:17) consistent with being in Christ and truth. We do note, however, that positional truth about the “new man” is spoken of briefly in 4:24 where Paul says the new man “has been created according to God,” referring to a definitive event in the past (probably at conversion). Note also that as the “new man” here is primarily ethical, so community or a corporate focus must remain inherent in the idea for there has to be some context for the living out of the “new man.”

Conclusions

So what are some conclusions that can be drawn from these passages. The first thing that can be said is that the “old man” refers to fallen people in community in Adam who in solidarity with Adam under the old age of sin, death, and judgment. So the crucifixion of the “old man” refers to a definitive break with the past in Adam and is something God reckons to be true of us. The sinner is separated from the community of Adam and the relationships that exist there. But, there is also the sense in which the believer, having been decisively removed from that community is not to live as if he still belonged there. Thus the “old man” must be continually put off as well.

There are some things we need to say about the “new man” as well. The new man is synonymous with the church, a sphere of existence in Christ, in which there are no racial boundaries and no divisions. There is a concomitant ethic in the new man/community. We are to live at peace and there is to be no sin in the “new man” in which we are being renewed according to the pattern of Christ himself. The use of the “new man” concept in Ephesians 2:15; 4:24 is “new community” with a note explaining its relational focus.

There is an eschatology tension involved in Paul’s use of the concept of “old man” and the “new man”, which a sense that Christians have been completely and decisively brought into this new community, but another sense in which we are still trying to escape the old community. We live in the “now” of God’s saving purposes, but there is a “not-yet”, there is more to come! This “configuration” of things will exist until God perfects us ( the new man) in heaven.

Therefore, when the Bible says we have put off the “old man,” it does not mean that we will exist in perfectly sinless relationships in this life. And, when it says to put on the “new man” it does not mean that living faithfully in the new community depends totally on us. All our efforts by faith are dependent on the antecedent work of God! For our part, we live at the crossroads of repentance and faith.

Bibliography

Andrew Lincoln, Ephesians, Word Biblical Commentary, ed. David A. Hubbard and

Glenn W. Barker, vol. 42 (Dallas: Word, 1990).

David S. Dockery, “New Nature and Old Nature,” in Dictionary of Paul and His

Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: Inter Varsity Press, 1992).

Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the

New Testament (Grand Rapids: Zondervan, 1996).

E. K. Simpson and F.F. Bruce, The Epistles to the Ephesians and Colossians: The New

International Commentary on the New Testament, (Grand Rapids: WM. B.

Eerdmans Publishing, 1980).

John R.W. Stott, The Message of Ephesians, (Doeners Grove, IL: Inter Varsity Press,

1979).

William Hendrickson, Galatians and Ephesians, New Testament Commentary (Grand

Rapids: Baker, 1967).

[1] David S. Dockery, “New Nature and Old Nature,” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: InterVarsity, 1992), 628.

[2] William Hendrickson, Galatians and Ephesians, New Testament Commentary (Grand Rapids: Baker, 1967), 135;

[3] Andrew Lincoln, Ephesians, Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, vol. 42 (Dallas: Word, 1990), 143-44.

[4] Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan, 1996), 605.

การออกเเบบเเละการใช้เครื่องมือกลุ่มการเลือก PHOTOSHOP CS3

2011-07-14T09:35:00.000-07:00

การออกเเบบเเละการใช้เครื่องมือกลุ่มการเลือก PHOTOSHOP CS3

ภาพในจอคอมพิวเตอร์เกิดขึ้นจากอะไร?

ภาพบนจอคอมเกิดจากการนำจุดเล็กๆที่เรียกว่าพิกเซล(pixels)มาวางเรียงต่อๆกัน เรานับความละเอียด(resolution)ของภาพเป็นจำนวนพิกเซลต่อความยาว

ความละเอียดของภาพที่เหมาะสมกับงานต่างๆ

งานพิมพ์คุณภาพสูง 300-350ppi

เช่นนิตยสาร สมุดภาพ โปสเตอร์ขนาดใหญ่

งานพิมพ์ทั่วไป150-170ppi

เช่นหนังสือพิมพ์ เเผ่นพับ

งานเเสดงผลบนหน้าจอคอม72ppi

เช่น ภาพพื้อนหลังภาพที่ใช้บนเว็บภาพประกอบงานนำเสนอ

รู้จักกับโมเดลสีที่สำคัญ

โมเดลสี่เเต่ที่ใช้ในงานทั่วไป จะใช้2โมเดลคือRGBเเละCMYK

RGB สร้างจากเเม่สีทางเเสงสามสีทางเเสง3สีคือ

เเดงRed เขียวGreen นํ้าเงินBlue

ใช้กับงานที่เเสดงผลทางหน้าจอ หรืออุปกรณ์ที่ใช้เเสงในการสร้างสี

CMYKเป็นการผสมเเม่สีของการพิมพ์4สีคือ ฟ้า(Cyam)บานเย็น(Magenta)เหลือง(Yellow)ดำ(Black)

ใช้ภาพที่ต้องการเเสดงออกทางเครื่องพิมพ์

การจัดวางโดยจุดเด่น

จุดเด่นคือส่วนเนื้อหาหลักของภาพที่เราต้องตัดสินใจว่าจะวางตรงไหน

ก่อนจะศึกษาจำไว้ข้อหนิ่งว่าหลักการออกเเบบเป็นเเค่เเนวทางไม่ใช่เกณท์ตายตัวสามารถพลิกเเพลงได้ตามความสร้างสรรค์

เน้นด้วยการตัดกันการตัดกันของเเสงสว่างเเละความมืดหรือการตัดกันของสีร้อนเย็น
เน้นด้วยขนาดปกติคนเราจะเห็นของที่มีขนาดใหญ่ก่อนของที่มีขนาดเล็กเเละยังเป็นการสร้างระยะภาพด้วย
เน้นด้วยความผิดจากสัดส่วนความเป็นจริงหากมีสิ่งใดใหญ่กว่าส่วนอื่นหรือมีสัดส่วนเป็นจริงที่เราเคยเห็นจะดึงดูดความสนใจมากกว่า
เน้นด้วยจุดรวมสายตาเป็นการวางจุดเด่นไว้ในจุดที่เส้นรวมสายตาวิ่งไปหา
เน้นด้วยกรอบโดยอาศัยเนื้อหารองในภาพเป็นกรอบล้อมจุดเด่น
เน้นด้วยรูปทรงที่อยู่นอกกรอบการจัดวางบางส่วนให้อยู่นอกกรอบเป็นการทำให้ภาพดูมิติออกมาจากพื้นของงาน
เน้นด้วยวิธีเรียงลำดับองค์ประกอบเป็นการวางองค์ประกอบภาพอย่างค่อยเป็นค่อยไปหรือขนาดใหญ่ไปขนาดเล็ก
เน้นโดยการเเยกตัวออกจากกลุ่มเป็นการจัดวางจุดเด่นท่ามกลางองค์ประกอบของภาพที่มีความคล้ายคลึงกัน
เน้นด้วยการจัดวางเเบบสมดุลเเละไม่สมดุล

การจัดเเบบสมดุลจะทำให้ภาพดูนิ่งเเละเป็นทางการส่วนการจัดภาพเเบบไม่สมดุลจะทำไห้รู้สึกมีอิสระเเละเคลื่อนไหวได้มากกว่า

การไม่ปรากฏจุดเด่นเป็นการจัดวางโดยการกระจายเนื้อหาเเละความสำคัญของภาพโดยไม่เน้นจุดเด่นเป็นพิเศษให้ความสำคัญที่เนื้อหาโดยรวมมากกว่า