2012年6月23日 星期六

耶穌到底是誰? (可四36-41)

透過耶穌對病患者的醫治、驅鬼和對大自然的控制,門徒認識耶穌不僅是先知中的一位,更是上主的兒子。今日所讀的聖經關乎耶穌對大自然的控制。經歷耶穌平靜風和海後,門徒彼此說,「耶穌到底是誰?」(節41)


福音書有關耶穌對大自然的控制只有這則故事,但不因只有這則故事,耶穌對大自然的控制就是次要。相反,沒有對大自然的控制,我們對耶穌是上主兒子的理解就不完整,因為耶穌的救贖只限於個人層面。事實上,人類從來離不開大自然對人生活的影響。從種植到畜牧,從房子設計到衣著等等無不受大自然的影響和決定。當時門徒的社會對大自然有兩種體會,第一,他們對大自然的變化沒太多掌握。雖然他們從觀看天色的轉變而預測天氣變化,但對於不動聲色和來得很急的大自然變化是無從入手。明顯例子,門徒與耶穌開船就是對風浪沒有任何預測能力,只看見眼前的平靜,以致他們不知道大旋風已開始形成。第二,因大自然力量是不可預測,而其力量也超出人類可以對抗,人不但感覺微少,更將大自然成為崇拜的對象。透過對大自然的崇拜,人希望從中獲得看顧。因此,當耶穌有能力控制大自然時,門徒都被嚇呆了,因為他們跟隨的耶穌竟比大自然力量還要大。作者將這事記錄,因為他要指出耶穌不只是赦罪和醫治的主,更是大自然的主。

以上對耶穌的認識可能不是當下生活的體驗。不計算人為製造出來的破壞外,我們經歷不同程度的地震、颶風、水災和旱災。若耶穌比大自然力量還要大,甚至有能力控制大自然的話,我們如何理解耶穌對當下大自然破壞我們的生活,甚至取去我們親友的性命而沒有甚麼行動。我們也跟門徒一樣呼喊,「我們喪命,你不顧嗎?」(節38)對香港人來說,我們相對地沒有遇上太多大自然帶來的傷害,但我們的國家和鄰近的國家正經歷不同程度大自然力量的破壞。我們與他們一起向上主呼喊「我們喪命,你不顧嗎?」

坦白說,我沒有答案。我不明白為何上主不停止汶川地震,也不明白為何上主不停止日本海嘯等。若真的要解辯的話,我有以下的嘗試:

第一,聖經用「斥責」來描述耶穌對風的吩咐。「斥責」一詞本身帶有趕除鬼魔勢力的意含。因此,耶穌不是「斥責」大自然的風和海,而是其背後的黑暗勢力。事實上,這是耶穌時代的人對大自然的理解,即大自然是有意識的。然而,今日的我們對大自然理解已有別於耶穌時代。雖然我們同樣受制於大自然,但大自然不是一個有意識和被邪惡勢力所控制。地震和風浪是大自然的秩序,與黑暗力量沒有關係。因此,耶穌不停止地震和颶風不是他不顧及人類的生命,而是他也尊重大自然的內在秩序。重點不在於停止,而在於人類與大自然如何相處和共融.

第二,面對門徒的呼喊,耶穌以行動回應了,但同時,他向門徒說,「為甚麼膽怯?」「你們還沒有信心嗎?」若相信耶穌是大自然的主,也相信上主是看顧我們的主,我們理應不需因面對生活的艱難而膽怯。我們甚至可以這樣說,大自然的破壞力沒有使我們膽怯,失去對上主的信心。問題是:這真的可以嗎?或許,這些問題的基本問題是,「耶穌到底是誰?」若他是一位逢凶化吉的上主,他可能要被更換了,因為他沒有解決我的困難。又若他是一位有能力,但拒絕行動的上主,他可能要被批評了,因為他視而不見。「耶穌到底是誰?」這是一個客觀問題,也是一個主觀問題。你會如何從你的生命遭遇中回答?

以上的嘗試並沒有解答我們的問題:為何上主不停止汶川地震?但以上嘗試帶出新一輪問題,即「耶穌到底是誰?」讓我跟你們分享一個故事:

.............................................

我會抱怨上主,但他是有恩典的上主。



2012年6月19日 星期二

種子與果實

人生第一次被邀請在幼稚園畢業禮 (六所幼稚園) 擔任主禮嘉賓. 帶著戰慄心情引用一個希伯來故事作為題辭: 我夢見我進入一間商店 站在服務臺後面是一位天使 我問,「這裡賣甚麼?」 天使回答,「任何你想要的東西。」 我說,「那真好!我想世界和平、家庭快樂、沒有饑荒...」 天使趕著回答,「等一等,你誤會了.我們這裡不賣果實,只賣種子.」

2012年6月17日 星期日

There is alternative (MK 4:26-32)

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 .

2012年6月9日 星期六

靈性秩序與大自然秩序 (太六26-29)

耶穌的講道運用很多大自然的景象和事物來講解天國。例如,鹽、光、雀鳥、百合花、稗子、芥菜種等。對此,我們有一個很基本的問題。這些大自然景象和事物只是一個媒介用作講解天國還是大自然景象和事物所呈現的自然秩序與靈性秩序有一種內在關係?若大自然景象和事物只是一個媒介,我們會因我們已不再生活在一個農業社會,而放棄對大自然景象和事物的認識。再者,我們也不需對大自然景象和事物有任何尊重和肅立,因為他們只是工具。相反,若大自然景象和事物與靈性秩序有一種內在關係時,我們不但要投入大自然景象和事物中,更要以謙卑心靈尊重和聆聽他們向我們說話。 就今日經文,我只分享兩件事。第一,雀鳥的不種不收與天父的護理和照顧(太六26)。這經驗可能與我們當下的生活經驗並不吻合。例如,有很多人和動物真的餓死了。天父似乎沒有按耶穌所發現的照顧他們。然而,耶穌的發現不成立,不一定因為這經驗的限制,反而因為當下的饑荒是因:(一)人對大自然的破壞所致;(二)人的貪婪、浪費和資本主義的邏輯所造成;(三)人失去資源共享的美德。雀鳥讓耶穌體會天父的照顧,不是耶穌藉雀鳥說明天國的奧祕,以致他傳道的日子也倣效從雀鳥來的靈性體會,即不種不收,「食人地」。讓我們想一想,家中的動物或所接觸到的動物與靈性秩序的關係如何豐富和影響我們的生活。 第二,百合花與天父對生命的珍惜(太六28-29)。德蘭修女分享一個故事, 我們將一個在坑渠旁,而半身已被蟲蛀食了的男人帶回家,並為他清洗身上的蟲,但最終,我們救不了他。離世時,他說,「我活著時就像街頭一隻動物,但快要死時,我卻像天使,竟如此被愛和被關心。」 珍惜使上主不會因百合花只有很短暫的生命,就被否決他有美麗的外形;珍惜使上主不會因百合花沒有很高的藥物價值,就被否決他的存在。百合花讓耶穌體會上主對萬物的態度,不是耶穌藉百合花說明天國的奧祕,以致這成為他傳道日子對門徒和周遭人的態度。讓我們有想一想,家中的動物或所接觸到的動物與靈性秩序的關係如何豐富和影響我們的生活。 以上分享沒有傾向要絕對化美化大大自然的景象和事物,但肯定的,大自然的景象和事物參與靈性秩序,我們從中認識生命。