這是一個很有趣的學術會議. 再者, 又有知名神學家出席. 不妨考慮參加. 費用約 HK$8500. 對於那些計劃歐遊的人, 這絕對超值. 我有計劃參加. 若是, 可以一齊寫論文. 我暫定的範圍是 church in cyberspace.
http://www.teo.au.dk/churchandmission
2009年8月24日 星期一
在 Aarhus 日子
23年前曾到丹麥 Aarhus 大學做交流生, 今日再有機會重臨, 在演講室聽演講和發表論文 (主題：改革宗神學－接受與轉化）. 感覺有些特別. 雖然神學院已搬入新校舍, 還好, 我仍有機會在昔日的飯堂吃午飯, 在大學公園走一走. 當然, 昔日我踢球的球場已樹立一幢幢建築物了. 這種似曾相識, 但又陌生的感覺, 使人體驗不同空間重疊的反諷.昨日, 終於完成論文發表 (題目：兩個國度教義與社會交易理論的結合). 參加者只有數人. 這是很正常, 因為我都是選擇有興趣的課題才參與. 雖然討論有點自由發揮, 但我從中也獲得不少洞見. 一位教授請我將論文寄給他, 因為他不能出席我的論文發表. 這算是一種鼓勵吧 ！此外，一位在瑞士世界信義宗聯會工作的神學家邀請我今年十月中到 Geneva 延續討論. 他們負責機票和食宿. 不錯的收獲吧！雖然時間與我早前計劃出席巴哈教 (Ba' hai) 的學術會議相衝 (最後確實日期是8月31日), 但我只好棄亞洲, 選歐洲. 或許, 我會順道到 Lisbon 一趟. 坦白說, 這不應是順道, 而是專程去一去.
2009年8月18日 星期二
他者的臉容
對臨終者的關懷是關乎與奧祕的相遇，而這奧祕的來源就是臨終者的臉容，並由他的臉容而產生周遭人對他臉容的反應和感受。事實上，我們不能親身認識死亡，死亡的經驗是來自臨終者。
臨終者的臉容以一種絕對的他者向我們出現。絕對的他者不只是因為每一個人都是他者，而是一位曾可以行走自如的人如今卻卧在床上，一位曾思想靈巧的人如今卻陷於思想混亂。E.Levinas 說，「[死亡]就是存在者的表情達意運動之消失，而這些運動曾使他們呈現為活靈活現的人。這些運動一直都是回應。死亡的致命一擊，首先就落在這些運動的表情作用之上，以致覆蓋了一個人的臉容。死亡就是不再回應。｣ 臨終者的臉容更帶我們進入一個屬於我們，但卻陌生的死亡世界。屬於我們，因為我們不會不死；陌生，因為在生和有意識下，我們對死沒有實存的認識。死屬於死者，但生者卻要死。在他者的臉容上，死亡以一種近距離與我們接觸，但卻沒有征服我們。這種壓迫感覺使我們不安，不但因為我們沒有方法可以阻擋死亡的來臨，更因為我們不認識它，甚至不想認識它。這是Levinas 所描述的「ex' ception｣，即是一種異乎尋常的關係，也是一種不能接受的關係。弔詭的是，面對無能與無助，我們不想與臨終者有太近距離接觸，因為我們接受不了自己是無能與無助。此刻，臨終者的臉容又成為另一種他者，就是被排斥和被忘記的他者。只有如此，人才可以無知地過活，並繼續相信他的能力。然而，這卻是最不人性維護自己人性的做法。
雖是如此，但臨終者的臉容卻沒有因此而被完全遺忘，因為它以一種呼召形式向我們說話。意即，當看見一位臨終者的臉容時，我們不能不被攪動。我們可以假裝聽不見他、看不見他，但這假裝本身已是一個回應了。一張沒有笑的臉容、消瘦或有呼吸困難的臉容向我們心靈說話。流淚、沉思、靜默與觸摸等等成為我們可能對這呼召的回應。只有回應，我們才體驗自己的人性或成為人。此刻，死亡的陌生透過臨終者的臉容與我們連繫，而我們對臨終者的陌生也透過他的臉容與我們連繫。這是一份奧祕，因為死亡沒有中斷關係，反而建立新關係。
他者的臉容拒絕將他者化為一個客體，給我們研究和分析。他者的臉容不是用言說來溝通，而是用臉容。這臉容不一定有很豐富表情，反而可以很痛苦（也可以很安祥）向我們展示和呼召。原來，奧祕不只是對未可知或不可知的保持一份對生命的肯定，更是一種反諷的生命體會。即陌生與屬於、中斷與連繫、距離與接近、他者與我等等的相遇與重疊。這是臨終關懷者需要有的生命體會，以致臨終者的臉容可以自由地以他者出現。
臨終者的臉容以一種絕對的他者向我們出現。絕對的他者不只是因為每一個人都是他者，而是一位曾可以行走自如的人如今卻卧在床上，一位曾思想靈巧的人如今卻陷於思想混亂。E.Levinas 說，「[死亡]就是存在者的表情達意運動之消失，而這些運動曾使他們呈現為活靈活現的人。這些運動一直都是回應。死亡的致命一擊，首先就落在這些運動的表情作用之上，以致覆蓋了一個人的臉容。死亡就是不再回應。｣ 臨終者的臉容更帶我們進入一個屬於我們，但卻陌生的死亡世界。屬於我們，因為我們不會不死；陌生，因為在生和有意識下，我們對死沒有實存的認識。死屬於死者，但生者卻要死。在他者的臉容上，死亡以一種近距離與我們接觸，但卻沒有征服我們。這種壓迫感覺使我們不安，不但因為我們沒有方法可以阻擋死亡的來臨，更因為我們不認識它，甚至不想認識它。這是Levinas 所描述的「ex' ception｣，即是一種異乎尋常的關係，也是一種不能接受的關係。弔詭的是，面對無能與無助，我們不想與臨終者有太近距離接觸，因為我們接受不了自己是無能與無助。此刻，臨終者的臉容又成為另一種他者，就是被排斥和被忘記的他者。只有如此，人才可以無知地過活，並繼續相信他的能力。然而，這卻是最不人性維護自己人性的做法。
雖是如此，但臨終者的臉容卻沒有因此而被完全遺忘，因為它以一種呼召形式向我們說話。意即，當看見一位臨終者的臉容時，我們不能不被攪動。我們可以假裝聽不見他、看不見他，但這假裝本身已是一個回應了。一張沒有笑的臉容、消瘦或有呼吸困難的臉容向我們心靈說話。流淚、沉思、靜默與觸摸等等成為我們可能對這呼召的回應。只有回應，我們才體驗自己的人性或成為人。此刻，死亡的陌生透過臨終者的臉容與我們連繫，而我們對臨終者的陌生也透過他的臉容與我們連繫。這是一份奧祕，因為死亡沒有中斷關係，反而建立新關係。
他者的臉容拒絕將他者化為一個客體，給我們研究和分析。他者的臉容不是用言說來溝通，而是用臉容。這臉容不一定有很豐富表情，反而可以很痛苦（也可以很安祥）向我們展示和呼召。原來，奧祕不只是對未可知或不可知的保持一份對生命的肯定，更是一種反諷的生命體會。即陌生與屬於、中斷與連繫、距離與接近、他者與我等等的相遇與重疊。這是臨終關懷者需要有的生命體會，以致臨終者的臉容可以自由地以他者出現。
2009年8月15日 星期六
基督與文化
因日前實在太忙，趕著不同會議，撰寫和修訂論文．竟然沒有將有份參與的活動貼在Blog上，與各位分享．
因是次研討會由主持帶著討論，講者沒有自己時間發表言論．所以，我就不需要很仔細撰寫講稿．雖是如此，但我有三個重點．
1. 基督徒需要就真，善，美，樂趣（娛樂）作出神學反省．傳統來說，我們比較著重真與善，但對美與樂趣缺乏認真討論，以致基督徒不懂討論流行文化．
2. 可能受我當下撰寫論文的影響，我傾向用馬丁路德兩個國度思維去思考文化．意即，文化有它自己的規律，我們不要將它變為福音．所謂改造文化就是讓文化做回自己，不被資本主義殖民化和邪惡所佔．
3. 黑暗之子比光明之子聰明，所以，我們不應該對基督教帶領文化有過份期望．要接受自己少數身分，但有自信，並願意謙虛與其他人合作和學習．當基督徒缺乏自信時，他們就以權力來思考他們的角色．
2009年8月9日 星期日
馬其頓人需要甚麼?
昨晚深夜從韓國回港, 帶著疲勞的身體準備今日的講道. 今日要去的教會是平安福音堂 (吳主光傳統). 2-3年前曾到一趟. 那次講道完後, 長老跟我說, 我們對你所說的有點不習慣, 但仍可以明白的. 不錯的評語, 也因此, 2-3年後, 平安福音堂沒有忘記我吧!
年幼時，牧師常常提醒我們「馬其頓人」呼聲（使徒行傳十六9－10）。簡單來說，「馬其頓人」呼聲指我們要回應人對福音的呼求，但問題是：為何馬其頓人呼聲就等於對福音的呼求呢？查實，這個馬其頓人只說，「請過來幫助我」，但保羅卻以傳福音來理解他的呼求。換句話說，保羅是否因對福音某一種理解，以致他對「馬其頓人」呼聲錯誤理解？當然，我也不能否定保羅的正確，因為我沒有經歷他的異象。
雖然這異象是這個馬其頓人與保羅的事，但這異象已成為基督徒對周遭人的責任之典範。因此，我們有需要對這異象有進一步思考。第一，這個馬其頓人是否可以成為一個典範，讓我們留意其他人的呼求？若可以的話，甚麼人向我們呼求呢？第二，保羅是在異象中聽見這個馬其頓人呼求。我們是否需要訓練，以致能聽見？第三，保羅以傳福音來回應這個馬其頓人的呼求。我們如何回應不同人的呼求呢？或許，更基本的問題是：基督的福音是否只關乎救人靈魂？
誰是當下的馬其頓人？我相信不會有太多人說，就是現在的馬其頓。於我來說，他們是那些滿18歲就不被容許就讀津貼學校的智障人士。他們沒有要求終身都要就讀津貼學校。他們只要求不要將昔日20歲界限降為18歲。誰是當下的馬其當頓人？他們就是那些失業人士。當下失業率約5.3%，但青年人失業率卻是21%。誰是當下的馬其頓人？他們就是因要興建廣深港鐵路而被遷拆的石崗菜園村村民。他們以不同方式向我們呼求，「請過來幫助我們。」你們會如何幫助他們？至於我，我會帶橫額聲援智障學生，也會聯署和參加遊行。有關失業人士的呼求，我會積極推動工作共享、提倡技能工作專業化和發展農業。至於菜園村，我會參與村民抗爭行動，與政府對抗。
對於以上的看法，閱讀者可能有兩個疑問。第一，我所講的回應與福音有甚麼關係？第二，如何認識和回應那些沒有發出呼求的馬其頓人之需要呢？沒有發出呼求代表他們沒有需要還是因不懂發聲或發不出聲？就著第一個問題，耶穌基督宣講
主的靈在我身上，因為他用膏膏我，叫我傳福音給貧窮的人；差遣我報告：被擄的得釋放，瞎眼的得看見，叫那受壓制的得自由，報告上帝悅納人的禧年。（路加福音四18-19）
耶穌基督不只是宣講，更是努力將這宣講實踐。（路加福音七18-23）在耶穌基督復活後，跟隨祂的人已轉向對耶穌基督本身的宣講。結果，傳揚耶穌基督與耶穌基督本身所宣講的卻越來越遠。因此，我對智障人士、失業人士和菜園村居民等等的支援行動是福音的本身，就是實踐耶穌基督在世的實踐。
馬其頓人的呼求似乎已被假設自我說明，無需理解，以致聽見這呼求的人只有回應與不回應的選擇。現實不一定如此。第一，發出呼求的人可能不明白他呼求的內容。第二，呼求內容可能只是一個表徵，不深究問題只會治標不治本。第三，呼求可以只關乎大聲與細聲，一場權力的角力。因此，聆聽者需要學習準確地閱讀呼求者的呼求。在解放神學的傳統下，社會科學成為聆聽者的詮釋工具。然而，社會科學的分析不是最後，所以，神學（包括聖經）需要就社會科學分析的結果作出批判與回應。
例如，有文化研究者支持或同情「靚模｣，說，「社會需要寬容，對差異尊重｣，「反對『靚模』｣反映成人世界對青年人的壓迫，因為成年人已沒有青春｣。這些見解可能屬實，但將「靚模｣化約為個人選擇和年齡鬥爭時，我們可能已忽略了「靚模｣背後的經濟主義已滲透青少年一族。為了利潤，傳媒製造「靚模｣，而「靚模｣又樂於被製造。就此，神學就需要有立足點去回應「靚模｣行為的回應，而不只從個人道德去看這一件事。
然而，社會分析關乎一個客觀的討論，但「馬其頓人」呼聲卻要求我們多一個視野。有人說，「就是上帝的視野。｣我不否定，但我對這說法很有保留，因為上帝視野一詞只是一個概念，沒有內容。它很容易被人以此掩飾自己的關心、立場，甚至野心。基於此，我傾向說得清楚。有人以上帝形象說出上帝視野，而我傾向以一份慈悲的視野來描述上帝的視野。沒有慈悲，聽見「馬其頓人」呼聲又如何？當下問題之一不是聽不見，而是缺乏感情投入的聽見。事實上，聖子的道成肉身與被釘在十字架就是慈悲的具體化。一方面，耶穌基督的慈悲使祂行動；另一方面，慈悲要求公義，因為沒有公義的慈悲只像為傷患者包裹傷口，沒有阻止使人受傷的人、社會制度或社會意識。
按以上討論，視而不見的社會隱喻就是聽不見「馬其頓人」呼聲，不但因為他已將「馬其頓人」呼聲等同自己的呼聲，更因為「馬其頓人」已被決定如何發聲。這不是個人能力的問題，而是個人澎漲，即將個人視野取代上帝視野。
年幼時，牧師常常提醒我們「馬其頓人」呼聲（使徒行傳十六9－10）。簡單來說，「馬其頓人」呼聲指我們要回應人對福音的呼求，但問題是：為何馬其頓人呼聲就等於對福音的呼求呢？查實，這個馬其頓人只說，「請過來幫助我」，但保羅卻以傳福音來理解他的呼求。換句話說，保羅是否因對福音某一種理解，以致他對「馬其頓人」呼聲錯誤理解？當然，我也不能否定保羅的正確，因為我沒有經歷他的異象。
雖然這異象是這個馬其頓人與保羅的事，但這異象已成為基督徒對周遭人的責任之典範。因此，我們有需要對這異象有進一步思考。第一，這個馬其頓人是否可以成為一個典範，讓我們留意其他人的呼求？若可以的話，甚麼人向我們呼求呢？第二，保羅是在異象中聽見這個馬其頓人呼求。我們是否需要訓練，以致能聽見？第三，保羅以傳福音來回應這個馬其頓人的呼求。我們如何回應不同人的呼求呢？或許，更基本的問題是：基督的福音是否只關乎救人靈魂？
誰是當下的馬其頓人？我相信不會有太多人說，就是現在的馬其頓。於我來說，他們是那些滿18歲就不被容許就讀津貼學校的智障人士。他們沒有要求終身都要就讀津貼學校。他們只要求不要將昔日20歲界限降為18歲。誰是當下的馬其當頓人？他們就是那些失業人士。當下失業率約5.3%，但青年人失業率卻是21%。誰是當下的馬其頓人？他們就是因要興建廣深港鐵路而被遷拆的石崗菜園村村民。他們以不同方式向我們呼求，「請過來幫助我們。」你們會如何幫助他們？至於我，我會帶橫額聲援智障學生，也會聯署和參加遊行。有關失業人士的呼求，我會積極推動工作共享、提倡技能工作專業化和發展農業。至於菜園村，我會參與村民抗爭行動，與政府對抗。
對於以上的看法，閱讀者可能有兩個疑問。第一，我所講的回應與福音有甚麼關係？第二，如何認識和回應那些沒有發出呼求的馬其頓人之需要呢？沒有發出呼求代表他們沒有需要還是因不懂發聲或發不出聲？就著第一個問題，耶穌基督宣講
主的靈在我身上，因為他用膏膏我，叫我傳福音給貧窮的人；差遣我報告：被擄的得釋放，瞎眼的得看見，叫那受壓制的得自由，報告上帝悅納人的禧年。（路加福音四18-19）
耶穌基督不只是宣講，更是努力將這宣講實踐。（路加福音七18-23）在耶穌基督復活後，跟隨祂的人已轉向對耶穌基督本身的宣講。結果，傳揚耶穌基督與耶穌基督本身所宣講的卻越來越遠。因此，我對智障人士、失業人士和菜園村居民等等的支援行動是福音的本身，就是實踐耶穌基督在世的實踐。
馬其頓人的呼求似乎已被假設自我說明，無需理解，以致聽見這呼求的人只有回應與不回應的選擇。現實不一定如此。第一，發出呼求的人可能不明白他呼求的內容。第二，呼求內容可能只是一個表徵，不深究問題只會治標不治本。第三，呼求可以只關乎大聲與細聲，一場權力的角力。因此，聆聽者需要學習準確地閱讀呼求者的呼求。在解放神學的傳統下，社會科學成為聆聽者的詮釋工具。然而，社會科學的分析不是最後，所以，神學（包括聖經）需要就社會科學分析的結果作出批判與回應。
例如，有文化研究者支持或同情「靚模｣，說，「社會需要寬容，對差異尊重｣，「反對『靚模』｣反映成人世界對青年人的壓迫，因為成年人已沒有青春｣。這些見解可能屬實，但將「靚模｣化約為個人選擇和年齡鬥爭時，我們可能已忽略了「靚模｣背後的經濟主義已滲透青少年一族。為了利潤，傳媒製造「靚模｣，而「靚模｣又樂於被製造。就此，神學就需要有立足點去回應「靚模｣行為的回應，而不只從個人道德去看這一件事。
然而，社會分析關乎一個客觀的討論，但「馬其頓人」呼聲卻要求我們多一個視野。有人說，「就是上帝的視野。｣我不否定，但我對這說法很有保留，因為上帝視野一詞只是一個概念，沒有內容。它很容易被人以此掩飾自己的關心、立場，甚至野心。基於此，我傾向說得清楚。有人以上帝形象說出上帝視野，而我傾向以一份慈悲的視野來描述上帝的視野。沒有慈悲，聽見「馬其頓人」呼聲又如何？當下問題之一不是聽不見，而是缺乏感情投入的聽見。事實上，聖子的道成肉身與被釘在十字架就是慈悲的具體化。一方面，耶穌基督的慈悲使祂行動；另一方面，慈悲要求公義，因為沒有公義的慈悲只像為傷患者包裹傷口，沒有阻止使人受傷的人、社會制度或社會意識。
按以上討論，視而不見的社會隱喻就是聽不見「馬其頓人」呼聲，不但因為他已將「馬其頓人」呼聲等同自己的呼聲，更因為「馬其頓人」已被決定如何發聲。這不是個人能力的問題，而是個人澎漲，即將個人視野取代上帝視野。
2009年8月2日 星期日
我們是說故事的人 (約伯記)
星期二，一家五口就會到韓國一行．相信，我們眾人都渴望這日子．照舊，手上還有千百樣事未處理．生活就是這樣．以下是今日講道的內容．
No matter whether you can tell good stories or not, we are storied people. On the one hand, we are shaped by different stories, such as, our family story and the Hong Kong story. To a large extent we do not have much choice among them, for we are created from them. On the other hand, we have the ability to re-interpret the stories that are shaping our lives, and from there, we write the ending. Since we are not able to choose stories for our own, my focus today is on how to re-interpret the stories, good or bad, that we are inherited.
I recall a biblical figure named Job. Job was a truly good person, who respected God and refused to do evil. (1:8) At that time, there was a general belief that God punished the wicked and rewarded the righteous. This is something like karma (the law of moral causation). However, Job's coming experience was inconsistence to this belief. He had no idea why misfortunes heavily came upon his life. He not only lost his wealth and children, but also painful sores broke out all over his body--from head to toe. (2:7) His misfortune did not gain sympathy and support from his wife, but on the contrary, his wife said to her, 'Why do you still trust God? Why don't you curse him and die?' (2:9) Job did not have the freedom to choose what kind of story he wanted, but misfortunes just came in its time. Despite this, he was not completely passive, for he was free to interpret his tragic story, and interpretation might bring release. This was exactly what Job's friends wanted to offer to him.
The hermeneutical skill that Job's friends offered was that Job's tragedy was the result of his unrighteousness and sin. Since God was righteous, he only punished those who deserved it. It was impossible that God would make the righteous suffered, for this was against God's character as well as their belief in God. However, this interpretation did not help Job, not because he did not believe in the logic of karma, but because the logic karma was not able to explain his experience. He defended by saying that 'I am desperate because God All-Powerful refuses to do what is right. As surely as God lives, and while he gives me breath, I will tell only the truth. Until the day I die, I will refuse to do wrong by saying you are right, because each day my conscience agrees that I am innocent.' (27:1-6) His defense generated further attack and criticism from his friends.
We did not know how long Job had been suffered, but God was silence for some time. Till chapter 38, God finally spoke to Job and his friends. Surprisingly, God did not explain to them why Job was suffered. Rather God showed them his mystery of creation and his providence. In Chinese, we call this 遊花園. It means hanging around, and does not address to the issue. According to chapter 1-2, Job's suffering is the result of the bet between God and Satan. But God does not tell Job and his friends. Why? Firstly, it is because if they know the truth, they would completely lose their faith in God. It is better not to mention about this. Secondly, the bet between God and Satan is not part of the original text. It is a later addition, because the readers are not able to accept God's response to Job's suffering, that is, 'no reason' for his suffering. In fact, Job no longer insists to find out the reason behind his suffering when he has listened to God's saying. Job said, 'Who am I to answer you? I did speak once or twice, but never again.' (40:4-5) Later, he repeated again, 'No one can oppose you, because you have the power to do what you want. You asked why I talk so much when I know so little. I have talked about things that are far beyond my understanding.' (42:2-3) In the midst of God's mystery of creation and providence, the importance and desire to find out the reason is suspended.
The mystery of God makes Job learn to be silence in uncertainty, suffering and frustration, but have faith in God. Besides, it makes Job learn to re-interpret his story not in a mode of karma, but in a paradoxical way, that is, the co-existence of God and suffering, righteousness and suffering. Perhaps, the great discovery of Job is to go beyond the unexplainable tragic in his life, not stuck in his past. This is especially true when you open your hearts to God's creation, you are aware of how little we are. Our problems and difficulties (relational, financial and physical)are real, but they are not as serious as we think.
How can the mystery have such transformative power? I cannot explain it fully, but I can share with you a story. A friend of mine whose child aged 16 is seriously mental handicapped. He is not able to move around, and even he may not be able to know the one who takes care of him is his parent. Till now, my friend does have a lot of questions in my mind. Why did God allow his child to be mental handicapped? Why didn't God prevent medical mistake happened? Someone come to comfort him by saying that you will know it on the resurrected day. I do not know whether he will know the reason finally, because this is Job's experience. Despite this, I share with Job's experience of that the mystery of God's creation and providence has sustained our lives till today. Tragic feeling is still there, but we are still able to live with it. More importantly, we are able to write our unfinished story. The mystery of God's creation and providence provides us a hindsight to re-interpret the past
We may have many bad experiences coming from our family, friends, church and work. And the most tragic is that we may be too occupied by them, and lose the ability to write our own stories. I am not asking you to forget the past, but I do pray that you can experience God's mystery of creation and providence so that you are able to write your stories with joy and passion.
No matter whether you can tell good stories or not, we are storied people. On the one hand, we are shaped by different stories, such as, our family story and the Hong Kong story. To a large extent we do not have much choice among them, for we are created from them. On the other hand, we have the ability to re-interpret the stories that are shaping our lives, and from there, we write the ending. Since we are not able to choose stories for our own, my focus today is on how to re-interpret the stories, good or bad, that we are inherited.
I recall a biblical figure named Job. Job was a truly good person, who respected God and refused to do evil. (1:8) At that time, there was a general belief that God punished the wicked and rewarded the righteous. This is something like karma (the law of moral causation). However, Job's coming experience was inconsistence to this belief. He had no idea why misfortunes heavily came upon his life. He not only lost his wealth and children, but also painful sores broke out all over his body--from head to toe. (2:7) His misfortune did not gain sympathy and support from his wife, but on the contrary, his wife said to her, 'Why do you still trust God? Why don't you curse him and die?' (2:9) Job did not have the freedom to choose what kind of story he wanted, but misfortunes just came in its time. Despite this, he was not completely passive, for he was free to interpret his tragic story, and interpretation might bring release. This was exactly what Job's friends wanted to offer to him.
The hermeneutical skill that Job's friends offered was that Job's tragedy was the result of his unrighteousness and sin. Since God was righteous, he only punished those who deserved it. It was impossible that God would make the righteous suffered, for this was against God's character as well as their belief in God. However, this interpretation did not help Job, not because he did not believe in the logic of karma, but because the logic karma was not able to explain his experience. He defended by saying that 'I am desperate because God All-Powerful refuses to do what is right. As surely as God lives, and while he gives me breath, I will tell only the truth. Until the day I die, I will refuse to do wrong by saying you are right, because each day my conscience agrees that I am innocent.' (27:1-6) His defense generated further attack and criticism from his friends.
We did not know how long Job had been suffered, but God was silence for some time. Till chapter 38, God finally spoke to Job and his friends. Surprisingly, God did not explain to them why Job was suffered. Rather God showed them his mystery of creation and his providence. In Chinese, we call this 遊花園. It means hanging around, and does not address to the issue. According to chapter 1-2, Job's suffering is the result of the bet between God and Satan. But God does not tell Job and his friends. Why? Firstly, it is because if they know the truth, they would completely lose their faith in God. It is better not to mention about this. Secondly, the bet between God and Satan is not part of the original text. It is a later addition, because the readers are not able to accept God's response to Job's suffering, that is, 'no reason' for his suffering. In fact, Job no longer insists to find out the reason behind his suffering when he has listened to God's saying. Job said, 'Who am I to answer you? I did speak once or twice, but never again.' (40:4-5) Later, he repeated again, 'No one can oppose you, because you have the power to do what you want. You asked why I talk so much when I know so little. I have talked about things that are far beyond my understanding.' (42:2-3) In the midst of God's mystery of creation and providence, the importance and desire to find out the reason is suspended.
The mystery of God makes Job learn to be silence in uncertainty, suffering and frustration, but have faith in God. Besides, it makes Job learn to re-interpret his story not in a mode of karma, but in a paradoxical way, that is, the co-existence of God and suffering, righteousness and suffering. Perhaps, the great discovery of Job is to go beyond the unexplainable tragic in his life, not stuck in his past. This is especially true when you open your hearts to God's creation, you are aware of how little we are. Our problems and difficulties (relational, financial and physical)are real, but they are not as serious as we think.
How can the mystery have such transformative power? I cannot explain it fully, but I can share with you a story. A friend of mine whose child aged 16 is seriously mental handicapped. He is not able to move around, and even he may not be able to know the one who takes care of him is his parent. Till now, my friend does have a lot of questions in my mind. Why did God allow his child to be mental handicapped? Why didn't God prevent medical mistake happened? Someone come to comfort him by saying that you will know it on the resurrected day. I do not know whether he will know the reason finally, because this is Job's experience. Despite this, I share with Job's experience of that the mystery of God's creation and providence has sustained our lives till today. Tragic feeling is still there, but we are still able to live with it. More importantly, we are able to write our unfinished story. The mystery of God's creation and providence provides us a hindsight to re-interpret the past
We may have many bad experiences coming from our family, friends, church and work. And the most tragic is that we may be too occupied by them, and lose the ability to write our own stories. I am not asking you to forget the past, but I do pray that you can experience God's mystery of creation and providence so that you are able to write your stories with joy and passion.
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