A sense of powerlessness and helplessness are the feelings of most contemporaries. For instance, we are unable to change the economic injustice characterized by hegemony of land developers. Likewise, we are unable to change the unjust political arrangement, that is, the functional constituencies of the Legislative Council. How to live in such unfavourable social context is the background of MK 4:28-32.
MK 4:28-32 is talking about God’s kingdom, and God’s kingdom is about God’s reign characterized by love and justice, not the number of converted, for the converted does not necessarily mean living in love and justice. In fact, love and justice is the one of the core messages in the Hebrew Scripture. For instance, Amos said, ‘But let justice roll down like waters, and righteousness like an ever-flowing stream.’ (5:24)These two parables are talking about the growth of God’s kingdom. It has its own time to flourish, and surprisingly, it is unnoticed. Although God’s kingdom is the smallest as the mustard seed, it will grow into maturity one day, and become ‘the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.’ Some may under what Jesus has said here is to reveal the work of God against the work of humans. Since Jesus’ parables are to respond to the feeling of helplessness and hopelessness of the disciples, an emphasis on God’s work in human work is appropriate, for the disciples need to be comforted more than to be encouraged to work. Despite the fact that we have no idea what exact difficulties the disciples are facing, the parables comfort them in two ways.
First, they are reminded that God is working implicitly, and God’s kingdom would flourish in an unnoticed way. When most people believe that the darkness has won, love and justice characterized by God’s kingdom would not be diminished. Second, our faith in God demands us to be patience. We cannot push the realization of God’s kingdom, but we can witness to it. Witness to God’s kingdom is more than a matter of doing, but also a virtue of patience. However, patience is no longer seen as a virtue, for patience is considered as equivalent to slow, toleration and passive. This equivalence is unjustified, for patience itself can be radical. The most recent example is Aung San Sui Kyi. She keeps patience for last 20 years, and during these 20 years, she is radical and never gives up the hope for human dignity. Patience is not doing nothing, but is learning to be not in control and keeping faith in God. Having faith in God and being patience are what we need in the midst of powerlessness and helplessness
‘There is no alternative’ (TINA) is the famous slogan of former British Prime Minister Margaret Thatcher. She was talking about economic liberalism, that is, free market, free trade and capitalist globalization. Nevertheless, TINA is no longer confined to economic liberalism, but has been expanded to everyday life. Put shortly, we cannot do anything to change the reality, and we have to accept it anyway. For instance, we are not able to change the education system even though we dislike it. We are not able to change the working condition even though we dislike it. Is TINA a reality or a discourse? The basic difference is that TINA as a discourse is to discourage us to look for alternative so that the privilege of the ruling class is unchallenged and protected. Since it is a discourse, any alternative proposal would be portrayed as utopia and surreal. As a result, we are trained to accept the so-called reality. This is the background that the parables of God’s kingdom intend to challenge. Two years ago, a Christian guy starts a campaign against the big businesses. He suggests an alternative, that is, no shopping in shopping malls, no octopus card and no public transport so that social life can be transformed. One may be suspicious of his proposal, but no matter how tiny his action is, his personal action has successfully aroused the public concern about the monopoly of big businesses, and that there is alternative. The alternative is not dependent upon how it is more effective, but characterized by love and justice. Another Christian man shares with me that he has left his post as chef, for he cannot accept that the food provided for students is beyond the best date. He has complained to his senior, but no response from the company. He has made the case known to the public, and finally, he is sacked. Some may criticize that he is stupid, for his tiny action would not be able to change the company. But our faith in God’s kingdom reminds us that there is alternative characterized by love and justice, and we have to keep patience in God’s kingdom.
A few days ago, Past Chu Yiu Ming asks me, ‘Why do you study theology?’ I reply straightly, ‘I believe there is alternative in contemporary life. The church is the alternative, because I believe in God’s kingdom.’ It is right that the church is a community of sinners and saints, but this is not an excuse not to be alternative, for we are called to witness to God’s kingdom, and this is the best what we serve the world .
MK 4:28-32 is talking about God’s kingdom, and God’s kingdom is about God’s reign characterized by love and justice, not the number of converted, for the converted does not necessarily mean living in love and justice. In fact, love and justice is the one of the core messages in the Hebrew Scripture. For instance, Amos said, ‘But let justice roll down like waters, and righteousness like an ever-flowing stream.’ (5:24)These two parables are talking about the growth of God’s kingdom. It has its own time to flourish, and surprisingly, it is unnoticed. Although God’s kingdom is the smallest as the mustard seed, it will grow into maturity one day, and become ‘the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.’ Some may under what Jesus has said here is to reveal the work of God against the work of humans. Since Jesus’ parables are to respond to the feeling of helplessness and hopelessness of the disciples, an emphasis on God’s work in human work is appropriate, for the disciples need to be comforted more than to be encouraged to work. Despite the fact that we have no idea what exact difficulties the disciples are facing, the parables comfort them in two ways.
First, they are reminded that God is working implicitly, and God’s kingdom would flourish in an unnoticed way. When most people believe that the darkness has won, love and justice characterized by God’s kingdom would not be diminished. Second, our faith in God demands us to be patience. We cannot push the realization of God’s kingdom, but we can witness to it. Witness to God’s kingdom is more than a matter of doing, but also a virtue of patience. However, patience is no longer seen as a virtue, for patience is considered as equivalent to slow, toleration and passive. This equivalence is unjustified, for patience itself can be radical. The most recent example is Aung San Sui Kyi. She keeps patience for last 20 years, and during these 20 years, she is radical and never gives up the hope for human dignity. Patience is not doing nothing, but is learning to be not in control and keeping faith in God. Having faith in God and being patience are what we need in the midst of powerlessness and helplessness
‘There is no alternative’ (TINA) is the famous slogan of former British Prime Minister Margaret Thatcher. She was talking about economic liberalism, that is, free market, free trade and capitalist globalization. Nevertheless, TINA is no longer confined to economic liberalism, but has been expanded to everyday life. Put shortly, we cannot do anything to change the reality, and we have to accept it anyway. For instance, we are not able to change the education system even though we dislike it. We are not able to change the working condition even though we dislike it. Is TINA a reality or a discourse? The basic difference is that TINA as a discourse is to discourage us to look for alternative so that the privilege of the ruling class is unchallenged and protected. Since it is a discourse, any alternative proposal would be portrayed as utopia and surreal. As a result, we are trained to accept the so-called reality. This is the background that the parables of God’s kingdom intend to challenge. Two years ago, a Christian guy starts a campaign against the big businesses. He suggests an alternative, that is, no shopping in shopping malls, no octopus card and no public transport so that social life can be transformed. One may be suspicious of his proposal, but no matter how tiny his action is, his personal action has successfully aroused the public concern about the monopoly of big businesses, and that there is alternative. The alternative is not dependent upon how it is more effective, but characterized by love and justice. Another Christian man shares with me that he has left his post as chef, for he cannot accept that the food provided for students is beyond the best date. He has complained to his senior, but no response from the company. He has made the case known to the public, and finally, he is sacked. Some may criticize that he is stupid, for his tiny action would not be able to change the company. But our faith in God’s kingdom reminds us that there is alternative characterized by love and justice, and we have to keep patience in God’s kingdom.
A few days ago, Past Chu Yiu Ming asks me, ‘Why do you study theology?’ I reply straightly, ‘I believe there is alternative in contemporary life. The church is the alternative, because I believe in God’s kingdom.’ It is right that the church is a community of sinners and saints, but this is not an excuse not to be alternative, for we are called to witness to God’s kingdom, and this is the best what we serve the world .
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