和于老師畫作一首

稜垂千尺壁，
谷湧萬堆雲。
目斷雖不見，
心懷耀東君。

台中太原路北屯段暮景

西面雲猶彩，
東方幕已深。
車燈流似水，
點點是歸心。

<有誰在意？>

我跌倒了，在上課之前。

那時我剛離開辦公室、踏上往四樓的樓梯（注），在轉彎平台前左腳不慎絆到台階，於是往前撲倒在平台上。旁邊有學生路過，剛剛在樓梯錯肩而過的衛生組長趕忙回身，關切我的狀況。我迅速起身，自評跌倒時以手撐住並無大礙，便回以「謝謝，我沒事。」就繼續往任課班級移動。

在路途中，我突然想起跌倒時身旁的學生們。

「他們有關心我跌倒嗎？」
「他們會在心裡嘲笑嗎？」
「他們會知道我是誰嗎？」
「他們會......」

我心裡轉了幾個念頭，但在那短短兩秒鐘的時間，其實我根本沒有察覺這些學生在幹嘛。我連有幾個學生都不知道，他們只是模糊印象中的幾件紫色運動校服。

但我還是想起這群學生的存在，好奇他們會怎麼想。

再進一步想：「他們會『在意』剛剛看見的事嗎？」衛生組長迅速回頭過來關心，他自然是「在意」的，但我沒事離開後，這件事他還會放在心裡「在意」嗎？

至於學生，完全來不及對我的跌倒做出反應，那麼這件事會留在他們心裡多久？就算可以「留下」一段時間，學生們會真的「在意」這件事嗎？
我把自己代入組長、學生的角色，得出的結論是：「人沒事就好，我不會在意」。

可是我還是花了一點時間思考這些問題。

我想，我真正在意的是「自己的形象」。畢竟老師在校園跌倒可不是常見的事，而身為當事人，這感覺蠻尷尬的——是的，尷尬，一個我不喜歡，所以想從這起事件中「別人的記憶裡」清除掉的「感覺」。

然而我得出的最終結論是「沒有誰會真的在意」，那麼，我何必對「清除別人的事件記憶」抱有執念呢？

雖然不是「你不尷尬，尷尬的就是別人」這種情境，但我想，我的情境裡也許根本就沒有「尷尬」這兩個字。

注：後來我一路走上五樓，抬頭看到班級牌，才意識到我這節課的上課教室在二樓......唉，果然是禍不單行啊！

回答莊弟兄提問

○○弟兄：
你問的是一個神學問題，我不敢自己亂解，我把我查到的解經資料給你看：

1.憑著我們的天然本性，實在很難彼此接納，因為我們對道理的看法、自己心裏所喜悅的事，都有很大的差異，但基督耶穌的榜樣，叫我們能不求自己的喜悅，能放下一切，而彼此接納。（黃迦勒聖經注釋）

2.你們要彼此接納。接納其它基督徒要在心中，也在家中。若領受保羅的勸勉，而效法基督的榜樣，這樣的接納將是毫無保留的；因著祂子民彼此以愛心與慈憐相待，神就將得著榮耀。「保羅心目中特別關心的，可能是猶太信徒能與外邦信徒毫無保留的彼此相交」；當然，他的關心不會只局限在這個範圍。（《丁道爾聖經注釋》）

3.基督徒可以對事物有不同的看法，但更應該在愛心中接納和自己不同的人，這樣才是效法基督。（《啟導本聖經註釋》）

4.如同基督愛我們這些罪人,代替我們擔當罪的重擔,且死在十字架上,成就了神人之間的和睦。聖徒也當逾越社會的制約,與悲者同悲,擔代弟兄的軟弱,以此將荣耀歸給神。（精讀本聖經注釋）

5.我們互相接納，并不是基于宗派的聯繫、靈命的成熟程度或社會地位。我們接納那些蒙基督接納的人，使榮耀歸與神。（馬唐納注釋）

綜合來看，羅15:7這節經文的核心不在「誰與誰彼此接納」，而在「如同基督接納你們一樣」這一句。基督是我們的榜樣，因為祂基於「愛」，接納了得罪祂的世人。所以，不管是信徒之間的彼此接納，還是猶太人與外邦人、甚至單單是與自己不同的其他人，都要學習基督的樣式，彼此接納，也就是彼此相愛。而我覺得，可以從自己在乎的對象（ex：家人）做起。

你有兩個特兒，他們都需要父母的愛。如果給孩子的愛不夠，他們內心的匱乏感會驅使他們去討拍、討愛，如果討不到，就會變成「搗蛋以引起關注」的方式來討愛，等到關係成了這種模式，要彼此接納就困難了。

我們家裡，每個人都給小鴿子超額過量的愛，因為我們彼此接納。而他在愛中有安全感，現在也就比較不會黏著大人，我們反而得到珍貴的喘息時間。想想小鴿子在3歲前，我被他黏著、操到每天睡眠不足，真是苦不堪言，但我們夫妻彼此勸勉，努力熬過那個階段，現在的鴿子順服又療癒，照顧起來輕鬆許多，這都是學習神愛人的樣式所致。我希望有一天，你的兩個小孩也可以和你有這樣的關係與感情品質。

共勉之。

Brother ○○,

You asked a theological question, and I don’t dare to give an interpretation on my own. Instead, I’m sharing with you the biblical commentaries I found:

By our natural disposition, it is truly difficult for us to accept one another, because our perspectives on doctrines and the things our hearts delight in can be very different. But the example of Christ Jesus enables us to deny our own preferences, lay everything down, and accept one another. (Caleb Huang Bible Commentary)

“Accept one another.” This acceptance of fellow believers must be both in our hearts and in our homes. If we take Paul’s exhortation seriously and follow the example of Christ, such acceptance will be unconditional. Because His people treat one another with love and compassion, God is glorified. “What Paul was particularly concerned about, most likely, was that Jewish believers and Gentile believers would accept one another without reservation”; of course, his concern is not limited to that context alone. (Tyndale Bible Commentary)

Christians may have different views about various matters, but we should all the more accept those who differ from us in a spirit of love. This is the true imitation of Christ. (Kai-Dao Bible Commentary)

Just as Christ loved us sinners, bore the burden of our sins in our place, and died on the cross to bring peace between God and humanity, so the saints should rise above societal boundaries, weep with those who weep, and bear the weaknesses of our brothers. In this, God is glorified. (In-Depth Bible Commentary)

Our acceptance of one another is not based on denominational affiliation, spiritual maturity, or social status. We accept those whom Christ has accepted, and thus glory is given to God. (MacDonald Commentary)

In summary, the core of Romans 15:7 is not mainly about who should accept whom, but about “just as Christ accepted you.” Christ is our example: out of love, He accepted the very people who had sinned against Him. Therefore, whether it is mutual acceptance among believers, acceptance between Jews and Gentiles, or simply acceptance of people who differ from us, we must learn Christ’s example—accepting one another, which is the same as loving one another. And I think we can start with the people we personally care about (e.g., family).

You have two special children, and both need the love of their parents. If a child does not receive enough love, the inner sense of lack will drive them to seek attention and affection. If they cannot get it directly, they may turn to “acting out” to gain attention. Once a relationship enters that pattern, mutual acceptance becomes very difficult.

In our home, every one of us gives Little Dove an abundance—an overflow—of love, because we accept one another. With that security in love, he has become less clingy to adults, and now we actually have precious breathing room. Thinking back to the days before he turned three, when he clung to me constantly and exhausted me to the point of chronic sleep deprivation—I was truly miserable. But my husband and I encouraged each other, persevered through that season, and now Little Dove is obedient and comforting to be around; caring for him is much easier. This came from learning God’s way of loving people. I hope that one day, you and your two children will enjoy this same kind of relationship and quality of affection.

May we grow together.

回答莊弟兄提問

○○弟兄：
在愛裡，很難講究公平。而我們常因為感覺「不公平」而心生不平，因而生氣。
不過，馬太福音20章這個故事，你一定聽過：

因為天國好像家主清早去雇人，進他的葡萄園做工，和工人講定一天一錢銀子，就打發他們進葡萄園去。

約在巳初出去，看見市上還有閒站的人，就對他們說：『你們也進葡萄園去，所當給的，我必給你們。』他們也進去了。約在午正和申初又出去，也是這樣行。約在酉初出去，看見還有人站在那裏，就問他們說：『你們為甚麼整天在這裏閒站呢？』他們說：『因為沒有人雇我們。』 「他說：『你們也進葡萄園去。』

到了晚上，園主對管事的說：『叫工人都來，給他們工錢，從後來的起，到先來的為止。』

約在酉初雇的人來了，各人得了一錢銀子。及至那先雇的來了，他們以為必要多得，誰知也是各得一錢。

他們得了，就埋怨家主說：『我們整天勞苦受熱，那後來的只做了一小時，你竟叫他們和我們一樣嗎？』

家主回答其中的一人說：『朋友，我不虧負你，你與我講定的不是一錢銀子嗎？拿你的走吧！我給那後來的和給你一樣，這是我願意的。(太 20:1-14)

雖然耶穌這個比喻不是在講「公平」，但葡萄園工人的「心態」卻很有啟發性：清早的工人對勞動所得竟與酉初（下午五點多）才加入的工人相同，心生埋怨。從勞動量看，似乎埋怨合理；但每一個工人加入葡萄園的工作，都是自己與家主的「約定」，家主按照約定付款。沒有不公，所以工人的埋怨，是不合理的。

以前有一個牧師跟我說過，在牧養的工作中，常常要面對一些無理的對待，有時他也會生氣，但只要想到神都饒恕曾經為非作歹的他了，他為什麼不能饒恕對方？於是就放下怒氣了。這不是一個「道理」，是這位牧師真切深刻地「經歷過」被神饒恕、被神赦免的滋味，所以他反過來憐憫那些尚未被赦免、仍被罪捆綁的生命，也願意幫助他們認罪悔改，接受主。

單親教養是一條辛苦的道理，只靠自己燃燒生命，很快就會走到盡頭。你需要有神的愛做為供應，要在生活中看到神的美意，這條路才能走得穩妥，甚至樂在其中----我的家人，現在都「以小鴿子的快樂為快樂」。希望有一天，你也能「以孩子的快樂為快樂」。

Brother ○○,

In matters of love, it is difficult to insist on fairness. Yet we often become upset because we feel something is “unfair.”

However, you must have heard the story in Matthew 20:

“The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for a denarius a day, he sent them into his vineyard.

About the third hour he went out and saw others standing idle in the marketplace; and he said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ And they went.

He went out again about the sixth and the ninth hour, and did the same. About the eleventh hour he went out and found others standing there, and said, ‘Why have you been standing here idle all day?’

They said, ‘Because no one has hired us.’

He said to them, ‘You also go into the vineyard.’

When evening came, the owner said to his steward, ‘Call the workers and pay them their wages, starting with the last and ending with the first.’

The workers hired at the eleventh hour came and each received a denarius. So when the first ones came, they expected to receive more, but each of them also received a denarius.

When they received it, they grumbled against the landowner:

‘These who were hired last worked only one hour, and you have made them equal to us who have borne the burden and the heat of the day.’

But he answered one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go. I choose to give to the last worker the same as I give to you.’” (Matt. 20:1–14)

Although Jesus’ parable is not mainly about “fairness,” the attitude of the vineyard workers is very revealing: the early workers grumbled because the latecomers received the same wage. From the perspective of labor, their complaint seems reasonable; but each worker entered the vineyard based on his own agreement with the landowner, and the landowner paid exactly according to that agreement. Nothing unjust happened—therefore their grumbling was unreasonable.

A pastor once told me that in ministry, he often had to face unfair or unreasonable treatment. Sometimes he also became angry. But whenever he remembered how God had forgiven his past sins and wrongdoing, he asked himself, “If God forgave me, why can’t I forgive others?” And with that thought, his anger would fade.

This was not just a “teaching” to him—he had truly experienced God’s forgiveness. Having tasted that grace deeply, he could then show compassion toward those who had not yet been forgiven and were still bound by sin, helping them repent and turn to the Lord.

Single parenting is a difficult path. If you rely only on your own strength, you will soon reach your limits. You need God’s love as your supply, and you need to see God’s good intentions in your daily life. Only then can this road be steady—and even joyful.

In my family, we now “take Little Dove’s joy as our joy.” I hope that one day, you may also “take your children’s joy as your joy.”

May the Lord strengthen you.

回答莊弟兄提問

○○弟兄：
你說的不錯，「造女人幫助男人」的確是神的旨意，但那是亞當夏娃「尚未犯罪」時的狀況。當亞當夏娃犯罪後，男女之間的關係就破裂了：男人怪罪女人讓他違背神的命令，而女人怪罪蛇的引誘。也就是說，只要人的罪性還在，人就會自私的只為自己打算、只求自己脫罪。

所以，人在關係中看到對方的錯時，不要忘了反省「自己」是否也未善盡本分。聖經的確說「你們作妻子的，當順服自己的丈夫，如同順服主。因為丈夫是妻子的頭，如同基督是教會的頭，他又是教會全體的救主。」(以弗所書 5:22-23)，但後面的經文是「你們作丈夫的，要愛你們的妻子，正如基督愛教會，為教會捨己。」( 以弗所書 5:25)身為弟兄的你，為妻子「捨己」了嗎？----不是「自認為我有犧牲了哪些哪些」叫做捨己，是像主耶穌一樣「無罪的為有罪的付上贖價」。

檢討別人很容易，但光檢討別人無法改善關係，只有彼此「看對方高過自己」，關係才有改善的可能性。我自己也是罪人，也沒辦法做到主耶穌的捨己，但我願意為此努力，因為我相信神會讓「萬事都互相效力，叫愛神的人得益處」（羅8:28）。我可能會說錯話，但神是信實的，是公義的，祂的話語絕不廢去，祂的應許永不落空。

這樣的神值得你信靠，也值得你放下自己，讓祂掌權，破碎你的老我，成為新造的人----也許此刻的「破碎」，是神在重塑你的過程呢！

共勉之。

Brother ○○,

What you said is correct: “God created woman to help man”—that is God’s intention. But that described the condition before Adam and Eve sinned. After the fall, the relationship between man and woman was broken: the man blamed the woman for causing him to disobey God, and the woman blamed the serpent for tempting her. In other words, as long as human sinfulness remains, people will act selfishly—thinking only of themselves and seeking only to justify themselves.

Therefore, when we see the faults of others in a relationship, we should not forget to reflect on whether we ourselves have failed to fulfill our own responsibilities. The Bible indeed says, “Wives, submit to your own husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, His body, of which He is the Savior.” (Ephesians 5:22–23)

But the verse that follows says, “Husbands, love your wives, just as Christ loved the church and gave Himself up for her.” (Ephesians 5:25)

As a brother in Christ, have you given yourself up for your wife? —And by “self-giving,” I don’t mean “I think I have sacrificed this or that.” True self-giving is like Christ: the sinless One paying the price for the sinful.

It is easy to judge others, but judging others alone never restores a relationship. Only when both sides consider the other better than themselves can a relationship truly improve. I myself am also a sinner. I cannot fully imitate Christ’s self-giving either, but I am willing to strive toward it, because I believe that “in all things God works for the good of those who love Him.” (Romans 8:28)

I may say the wrong thing at times, but God is faithful and just. His words never pass away, and His promises never fail.

Such a God is worthy of your trust. He is worthy for you to lay yourself down, let Him reign, allow Him to break your old self, and make you a new creation. —Perhaps the “breaking” you feel right now is exactly the process by which God is reshaping you.

May we grow together.

回答莊弟兄提問

○○弟兄：
我先把你的問題加上標點，比較好說明：

Q：要如何問妻：「為何現今世上女生要同時和多位認識？」

讓我先來分析一下你的問題：

「為何現今世上女生要同時和多位認識？」這個問句，是一個客觀問題，但你並不是真想知道「現今世上女生」為什麼會這樣；你真正想知道的，是「前妻」為什麼要這樣，不然你不會問「要如何問妻」這個問題。

基於以上的分析，其實你只是用「客觀問題」去包裝了「對前妻的質疑」，你這樣去「詢問」她，她會聽不出來你是在「質問、定罪」她嗎？

當你心中對她還有「定罪」之想時，你們的關係就不可能恢復，因為你預設了「前妻向你認錯＼認罪」為前提。你可能認為這很合理，但其實有兩個面向你沒有注意到：

1.認罪是一種「自我否定」的行為，如果沒有極強的動機，人內心的「自我保護機制」會讓人抗拒「向人認罪」，因為一旦認罪，彼此在關係中的位階就失衡了：你在上，而前妻在下。這會是你們關係重建的樣態，你認為她會同意、會願意嗎？

2.一個巴掌拍不響，你有沒有想過：你在婚姻中是否也犯了錯，致使前妻棄你而去？如果你自己也有些問題讓前妻忍無可忍，那麼單方面處理前妻「同時和多位認識」的問題，你們的關係就能恢復嗎？我覺得不能。

這就是為什麼我們需要神作我們夫妻關係的中保。從自己的角度看夫妻關係，很容易發現對方的錯誤，但看不見自己的錯誤，因為就算對方提出來，我們也會去抗辯、去合理化某些對方對自己的指責，因為我們同樣有這樣的「自我保護機制」。唯有面對權柄、位階高於我們的神，我們才能夠坦然、甘願的認罪——是夫妻各自向神「認自己的罪」，不是向神「指責對方的罪」。認罪悔改，從來都是「自己的事」，與他人無關。

只有發現自己的虧欠，才是修補彼此關係的起點，若執著於對方對不起自己，那麼這一點執著與放不下，將成為彼此關係中永遠的高牆。讓我為你禱告：

主耶穌，感謝你為我捨身，讓我看見無罪的為有罪的付上代價，原來是因為愛。是的主，神就是愛，因為愛，所以你對世人恆久忍耐又有恩慈，且永不止息。

主啊，○○弟兄目前處境艱難，夫妻離婚，又需要照顧兩位特兒，負擔非常的重。求主觸摸○○弟兄的心，讓他與你更靠近，讓他看見、也經歷你的慈愛，讓他受感、明白這是我們罪人不配得的恩典，因為你為我們所做的，是贖罪，不是怪罪。

主啊，求你憐憫世人的能力有限，求主給○○弟兄加添能力，讓他在承受前妻背棄的痛苦中，能學習你的樣式，依靠你去擔當痛苦，也憑藉你得著安慰，更相信你會在他們夫妻間的關係同時動工，讓他們夫妻倆都能在仰望主、懇求主的認罪悔改中，承認自己的不是，彼此饒恕，因為你教導我們：「免我們的債，如同我們免了人的債」。主啊，只有彼此饒恕，才能有傷無痛的重新恢復彼此的關係，而恢復後的關係，更美、更珍惜。

奉主耶穌基督的名禱告，阿們。

Brother ○○,

Let me first add punctuation to your question so it’s easier to address:

Q: How should I ask my wife, “Why do women nowadays want to get to know several men at the same time?”

Let me analyze your question:

“Why do women nowadays want to get to know several men at the same time?” — this sentence looks like an objective question. But you are not truly trying to understand why “women nowadays” behave this way.

What you really want to know is why your ex-wife did this. Otherwise, you would not have asked, “How should I ask my wife?”

Based on this, it seems you are using an “objective question” to wrap up a personal accusation toward your ex-wife. If you question her in this way, do you think she will not hear it as interrogation or condemnation?

As long as you still carry condemnation toward her, your relationship cannot be restored, because you have already assumed that “your ex-wife must first admit her fault or guilt to you.” You may think this is reasonable, but there are two things you may not have considered:

1. Confessing guilt is an act of self-denial.

Without a very strong motivation, a person’s inner “self-protection mechanism” naturally resists confessing guilt to another person. Once one confesses guilt, the relational hierarchy shifts:

you become the one above, and your ex-wife becomes the one beneath.

Would she agree to rebuild the relationship in this form? Do you think she would willingly accept that?

2. A slap cannot be made with one hand.

Have you considered whether you, too, made mistakes in the marriage that drove her to leave you?

If you also contributed to the breaking of the marriage, then addressing only her issue of “getting to know several men at the same time” will not restore the relationship. I believe it cannot.

This is why we need God to be the mediator in a marriage.

Seeing a relationship from our own perspective makes it easy to notice the other person’s faults but very hard to see our own—because even if the other person points them out, we tend to argue, justify, or defend ourselves. This is our “self-protection mechanism.”

Only when we face God—whose authority and position are above us—can we confess freely and willingly.

And it must be each spouse confessing their own sins before God, not accusing the other person’s sins before God.

Repentance has always been a personal matter, never a tool for blaming others.

Only when one sees one’s own shortcomings can a broken relationship begin to heal.

But if you hold tightly to “how the other person hurt me,” that attachment will become an unmovable wall between you.

Let me pray for you:

Lord Jesus, we thank You for giving Yourself for us, showing us that the sinless One paid the price for the sinful, all because of love. Yes, Lord—God is love. Because of love, You are patient and kind toward humanity, and Your love never fails.

Lord, Brother ○○ is in a difficult situation: a broken marriage, the responsibility of raising two special-needs children, and a heavy burden on his shoulders. We ask You to touch his heart, draw him closer to You, let him see and experience Your compassion, and let him feel deeply that this is grace we do not deserve. You came to atone for our sins, not to condemn us.

Lord, have mercy on our human limitations. Please strengthen Brother ○○, so that in the pain of being abandoned by his ex-wife, he may learn Your example, rely on You to bear the pain, and receive Your comfort. Work also in the relationship between him and his ex-wife—so that both may look to You, confess their own sins, repent, and acknowledge their faults. And may they forgive one another, for You taught us: “Forgive us our debts, as we forgive our debtors.”

Lord, only through mutual forgiveness can wounds be healed and the relationship restored—restored in a way that becomes more beautiful and more cherished than before.

In the name of the Lord Jesus Christ we pray, Amen.

回答莊弟兄（關於自薦表）

○○弟兄：
你會覺得「太低，不會上」，我推測，應該是你自己覺得「內容空洞，缺乏說服力」。如果是這一點，那無解。

我說「就文字程度而言，這樣可以了，根本不需要修改」，指的是文字很通順。身為國文老師，批改學生的作文主要處理的是這一塊，我不會去動學生的內容，只會給「內容貧乏、內容平實、內容精彩」這樣的評語。很不幸的是，我覺得你的內容是「空洞」的。

我先檢討一下你的自薦文：

1.「雖然我並非文字專業背景出身」，這話你很誠實，但你就需要展現「文字水準」去說服公司。從你給我的自薦文看，我認為這部份你是過關的。

2.我不熟悉你過去的職場背景，所以你說「我具備強大的創意、數位行銷技巧及內容規劃能力」，這樣的「經驗」從何而來？我看不到佐證資料。

3.「過去三年的經歷中，我負責過影片製作、數位廣告、社群行銷等工作」，這一樣需要提出佐證資料，但我沒看到。

4.「我對於撰寫新聞稿與公關媒體合作充滿學習的熱忱，並透過各類專業書籍及線上課程持續提升我的文字表達能力」這樣的表達很中肯，以「有心學習」去彌補「非文字專業背景出身」的缺陷，可以淡化對此缺陷的負面感受。

第2、3.點涉及的是「具體的經驗值」，我看不到佐證資料，所以單就自薦文來說，我會得到「內容空洞」的印象。這部份，你自己要去充實內容，我幫不上忙。

第1、4.點則讓我有一個擔憂：如果連「我認為通順」的文字你都覺得「太低」，而你與我在line裡對話的文字，其品質又在自薦文之下（文句不夠通順、標點符號不會用），那麼你希望我將你的自薦文修改得「更好」，便是一個不合理的期待。撇開我對你的職場經驗陌生（涉及內容部份）不說，假設我將你的自薦文改的極有文采，你在面試那一關能過得了關嗎？（其實我會懷疑，你寫的自薦文是AI代筆的）

我不清楚你的專業背景，我只能從跟你的互動中看出，文字工作並不適合你。當然啦，若你文中所言「具備強大的創意、數位行銷技巧及內容規劃能力」為真，而公司對此更為看重（超過對你文字能力的看重），那麼這份工作也許還有機會。

回覆○○關於特兒營的提問

抱歉現在才空回覆你。推薦的老師嘛......我先說說特兒營的情況。

特兒營的講師可以分為三類：

1.執行長＼創辦人：汪媽媽（鍾○○）一家
她的課程主要是教養特兒汪○○的經驗分享，不但重點不在「方法」，而在「用聖經的角度看待、教養特兒」，要引導家長看到特兒的美好與潛能。汪爸爸（汪○○）很會想方法與特兒互動，也可歸入這一類。

2.高功能自閉症+多重障礙患者：曾○○
她是師大化學系畢業，現任市大里高中的自然科老師。她是「台灣版的東田直樹」，以特兒身分現身說法，讓家長理解「特兒的感知世界」（特兒的內心世界+特兒是如何理解這個世界）。她的課程是特兒營的台柱，因為她是特兒營家長理解孩子在想什麼的唯一窗口。

3.特兒家長：皮膚科醫師李○○、科技業工程師陳○○

他們都是從特兒營出來的家長。○○是參加特兒營後，從聖經的角度調整、修正了之前帶特兒的方式與態度，家人之間的關係大大改善，特兒的青春期風暴也消弭了。而○○原是一貫道講師，家裡有兩個罕病特兒，特兒營後持續參加寶貝班聚會，不久信主。兩個孩子都經歷過艱辛的骨髓移植手術，親歷神的慈愛與大能，是特兒營的活見證。

○○的課程，主要在「夫妻關係」上，講夫妻同心，一起按照聖經的教導建造適合特兒生活的家庭。後來發現這兩年參加特兒營的單親家長變多了，今年又另開了「單親角度」的小課程，由○○的太太林○○主講。

○○的課程，主要是生命見證，談自己由一貫道講師，如何透過特兒而接觸、認識信仰的。

補充一類：手足營（今年新開的附屬子營會）裡的「一般手足」分享
汪媽媽幾年前就關注到特兒家庭的一般手足，只是自己家裡只有一個特兒，沒有一般手足，因此寶貝班成立20多年了，才意識到一般手足的生命景況與需求。因此繼幾年前開過「手足營」後，今年特別在特兒營裡針對一般手足加開一個子營會，讓「一般手足」分享他們與特兒的相處經驗，讓一般手足的委屈與辛苦得以被理解、被看見。

這類的講師就是「特兒的一般手足」，之前在GIC時，我家的小屁孩Diego現在已經長大成為一個有責任感、超疼愛特兒弟弟的大哥哥，也以17歲之齡，擔任一堂課分享的主角，講「從手足的角度，有愛的家庭如何養出快樂的自閉兒小孩」。

特兒營之外，我參加外面的課程並不多，以前聽過「神老師」沈雅琪的分享，還不錯，她主要也是以個人教養經驗為主。另外還有一位黃穎峰醫師，上週剛來過文華高中研習講課，他是台中市自閉症教育協進會理事長，家中的重度自閉兒已經年過30，也是經驗、知識豐富的人。

我所知道的，大概就是這些了。希望對你有些幫助。