祈祷词——在老子诞辰纪念法会上

伏以仲春协序,丁临月望之辰;红可呈瑞,适际真元之节。今据中华人民共和国北京市白云观内中国道教协会洎各地玄裔道侣,沐手焚香,奉道陈情,庆贺诞辰。百拜摅诚,志心皈命,太上老君混元上德皇帝道德天尊玉几下。恭惟金液炼形,玉英孕秀。得一二三生生之蕴,显八十一化化之灵。紫气东来,著道德以开明玄奥。青牛西去,施教化而隐显莫测。其往无涯,其来无迹。德而不德。玄之又玄。伏惟祈冀:圣德昭彰,玄风丕振。挽战乱之颓风,世界以和平。国安民丰,时和岁稔。政通人和,元首吉庆。厉气消散,邪魔归正。齐同博爱,互敬以诚。化干戈为玉帛,释冤愆为祥和。永…     

祈祷

把心室打扫干净 接受至尊者的相邀 做一次长久的交谈     

祈祷

<正>有一个人问上帝:伟大的上帝,在你的眼睛里,一千年的时间意味着什么?上帝回答道:只意味着一分钟罢了。那么,在你的眼里,一百万美元又意味着什么呢?仅仅意味着一美元。慈悲的上帝呀,那就请你赐给我一美元吧!     

祈祷

此生 面对唯一 可倾诉的神 那就是你 我一生一世的 盼望 记不清 多少个无助的夜晚 与你独坐     

祈祷

祈祷在教会要理问答的定义是:祈祷是提升心神归向天主,祈祷是整个自我,整个人迈向天主;更好说祈祷也是与天主接触,与天主交流。祈祷的方式很多:从祈祷的目的来看,有四种方式:（1）钦崇天主;（2）感谢天主;（3）祈求天主;（4）向天主忏悔。从祈祷的形式来看:有两种方式:（1）用言语祈祷,也就是口祷:包括求恩、忏悔、赞颂等。（2）心祷,也就是默想,主要使用理性功能,反省、推理。此外还有个人祈祷,团体祈祷等。为什么要祈祷?祈祷的重要性是什么?虽然人一生下来就领授了洗礼,原罪本罪固然得到赦免,但由于我们仍有自由意志,再加上魔鬼、肉体、世俗的诱惑,在意志力不够坚定的情况下,自然就容易失足犯罪跌倒。我们要想不被三仇打败,须有足够的恩宠帮助;但恩宠还必须借着祈祷才能获得。再者,我们若想与天主接触,保持天人之间的密切关系,非借祈祷不可。     

祈祷

有两位女商人,笃信佛门,吃斋念经,每年结伴到名山古刹,上香拜佛。第一年,甲在拜佛时,悄悄念道:保佑我年年发财,永远幸福;第二:保佑我全家平安,朋友生意兴隆;第三年:保佑天下太平,世人富裕……而乙在每年上香时,都在观音面前三叩九拜,虔诚祈祷道:菩萨啊!保佑我财源滚滚,幸福快乐。几年过去了,甲在生意场上红红火火,左右逢源。乙却平平庸庸,收获甚微。为此,乙百思不得其解。一日,两人谈经论道,乙问甲:这些年,我们一起上香拜佛时,你除了第一年为保佑自己外,以后几年,不是为亲人朋友请愿,就是为社会世人祈祷,但你的生意、生活一年比一年好。而我…     

祈祷

清晨,做个短短的祈祷,蒙恩度过了一个良宵。把新的一天向主交托,时时刻刻求圣灵引导。无论是清晨的祈求,还是晚上的祷告,只有闭上属世的双眼,才看得见天父的微笑。晚上,做个长长的祈祷,解除了一天的疲劳。依偎在天父的怀中,把一天的事,向主汇报。灵命在祈祷中长大,身量在祈祷中增高。一面向着标杆直跑,一面不停地祷告、祷告……祈祷@庄久余     

祈祷

<正> 夜晚的群星眨巴着双眼 是否,你也体味到了从未有过的冷寒 黎明的曙光倪露在眼前 是否,你不忍看见我憔悴的容颜 一双双祈愿的腿 屈跪在上主的跟前 言未尽处 泪水已满了面 ……     

祈祷

在迷,网的日子里, 在困惑的时刻中。 我用心灵去寻找, 我用皮诚去干待。 主啊!你在哪里? 一阵寂静,寂静得那么可怕…… 一片铁暗,黑暗得让人室.级··… 但我在赚胧之中, 似乎听到一个微小的声音: “孩子啊,不要怕, 我在这里,就在你舟边看顾着你, 信仰的门,我已经给     

祈祷

这是一篇生动地、深情地讲述一位善良而挚爱的母亲如何信上基督教的文章。这篇文章使我们想到了马克思的名言:“宗教是被压迫生灵的叹息,是无情世界的感情……。”     

祈祷——从联合国讲坛传遍四面八方

北京白云观举办的第十五届民俗迎春会圆满地结束了。此届庙会突出了道教文化的内涵,许多迄今仍有进步意义的道教主张、格言被书写成一幅幅标牌,布满了庭院和殿堂内外,形成一道最亮丽的风景线。但最引人驻足欣赏的莫过于玉皇殿前矗立的一块大型宣传牌,上半部分书写了中国道教协会会长闵智亭道长在联合国“世界宗教领袖和平千年大会”开幕式上致的祈祷词。下半部分还有中国五大宗教领袖在联合国合影的巨幅彩照。庙会期间,面对祈祷词,我有幸天天拜读,回味。也有机会目睹了成千上万游人、香客的赞叹。有拍照的、有录像的、也有人冒着寒风认真抄…     

从相貌看“神”与人的关系

马克思主义经典作家说:佛教、基督教和伊斯兰教是“人工造成的世界宗教”,而宗教是“在最原始的时代从人们关于自己本身的自然和周围的外     

Religious barriers to world peace

Summary At this stage in history, we are all sophisticated enough to understand and realize that major changes in cultural and religious traditions will not take place with any rapidity. People's traditions become strongly established and precious to them and to their children.The best hope for peace and understanding in our day may lie in the area of truly understanding the differences between religious expressions the world over and then teaching such differences to our children in our religious schools universities, etc., rather than in trying to impose our religious beliefs upon others.It also becomes essential that the leaders of our society be taught these differences so that they, too, can better understand the motivating forces and behavior of other people.Medical schools, schools of diplomacy, business administration schools, etc., would be wise to introduce courses in comparative religion and language differentiation that could help those who will be forging the relationships of tomorrow so as to understand why xx treaty falls through, why one diplomat may feel that he has broken through, whereas on the other side, the feeling is one of total failure or frustration.These problems may not be due in reality to the failure of one person or another, but rather to the ignorance of one facet of mankind toward the beliefs of another facet, and perhaps more important than any other factor in this discussion is the reluctance of one group to attempt to understand another because of the sense of superiority held by one group.Rabbi Abraham O. H. Okamoto D.H.L. Assistant Professor of Religion University of Miami, came to the United States in 1958 to study under an S. H. Scheuer Scholarship at the Hebrew Union College, Jewish Institute of Religion in Cincinnati. He was ordained a Reform rabbi in 1964. His major interest in Hebraic studies is in the field of the ancient versions of the Bible in Aramaic and Syriac.     

神仙事迹和道德伦理——兼论引导太岁神崇拜的健康发展

神仙是道的化身道教是一种宗教,因此,道教是有神论者的社会实体。道教徒信仰道教就是要信神和拜神。在道教徒的心目中,冥冥之中有神灵在主宰,在赐福,在护佑,或者在惩罚作恶的人。而无论是地位最高的神,或者地位卑下的鬼,都是由道衍生出来,并且是道的体现。因此,信神和拜神就是信仰道和崇拜道。道教的神,以他们是否降生到人间作为标准来区分,可以区分为三类。第一类是没有降生到人类中间的,他们来自于先天,是“道之玄气”,“聚而成形”的,例如:元始天尊、灵宝天尊、玉皇大帝等等。第二类是曾经降生到人间的先天神灵,他们也来自于先天,但是,又…     

入世济世与神仙超越

传统道教伴随着现代化步伐已进入了二十一世纪。在新的世纪里 ,世界各大传统宗教都因应社会的现代化进程 ,程度不等地表现出世俗化倾向 ,从而对人们的物质和精神生活继续发挥着积极作用。但由此也引发了神圣与世俗之关系的讨论 ,宗教的神圣性与世俗化究竟是此消彼长还是相得益彰 ,再次成为宗教界和学术界共同关注的焦点。诚如许多学者所指出的那样 ,宗教的神圣性与世俗化的关系 ,是各大宗教都不可回避的老问题 ,只是由于各大宗教在信仰、教理教义以及所处环境方面存在着差异 ,所以对问题做出了不同的回应。就道教来说 ,所谓世俗与神圣乃是入…     

To pray or not to pray: Reflections on the intersection of prayer and medicine

Recent medical studies documenting the influence of prayer in our physical lives challenge mainstream Christians to rethink their ideas and practice of prayer. A new model of prayer questions dysfunctional images of prayer based on 1) the doctrine of divine omnipotence, 2) the rewards-punishments notion of health and illness, and 3) linear notions of the power of prayer. Relational, holistic, and multidimensional images of God, human existence, and the effects of prayer provide the basis for a constructive theology of prayer. Ironically, the fact that prayer is not omnipotent makes it possible to practice prayer in a technological context.     

Belief in supernatural agents in the face of death

Four studies examined whether awareness of mortality intensifies belief in supernatural agents among North Americans. In Studies 1 and 2, mortality salience led to more religiosity, stronger belief in God, and in divine intervention. In Studies 3 and 4, mortality salience increased supernatural agent beliefs even when supernatural agency was presented in a culturally alien context (divine Buddha in Study 3, Shamanic spirits in Study 4). The latter effects occurred primarily among the religiously affiliated, who were predominantly Christian. Implications for the role of supernatural agent beliefs in assuaging mortality concerns are discussed.