2020年12月5日 星期六

為人挑選禮物的聖誕

(攝於2019年,我到波蘭 Wroclaw 的聖誕市集)

聖誕市集是歐洲會的一種文化色。像華人社新年文化的年宵,聖誕市集集慶和經於一身不一定跟聖誕節有關,但一定有聖誕節置。一般來說市集在將臨期開始,到聖誕節前夕橫跨四星的聖市集讓不同市鎮的人不需在同一日擁而來日短夜長的冬天多一點活動和人氣為生彩。當然市集日子越長對經越有幫助

市集傳緣自德國早已有十二月節主要讓市民可以購儲量過寒冬通常只有一或二日後來十二月節漸與聖誕節拉上關係。有認為德國Bautzen是發1384),有認為Dresden才是1434)。後來一個重要變是聖市集轉稱為Christkindlmarket,字面意思是孩童基督市集這事可與馬丁路德有關。

馬丁路德時的教會對聖人的尊崇程度,以致視聖人為倣象,求他代禱路德不反對聖人的安排,但基督是信徒的倣和禱象,不是聖人「縱使聖人有很高尚的品格和豐的知識,但這一切不足建立我的信我們的信只可以倚上主的道」這種對聖人的嚮往反在日常生活。例如聖馬丁日(St Martin)(1111日)聖尼古拉斯St Nicholas)(126日)被視為給孩子送禮物日。路德說「送禮物是基督不是聖人」就這樣他提出以1224日取代聖馬丁日聖尼古拉斯日的送禮物日市集就被稱為Christkindlmarket而送禮物也成為聖誕節之日基督不是禮物而是他送禮物給我們。

在歐洲讀書時(丹麥和蘇格蘭),我經驗到朋在聖誕節互送禮物都很有心思不限於只給孩子)。為朋友挑合適禮物絕對不會以抽禮物所以送禮者很期待收禮物者打開禮物時那份喜悅。禮物是一件很花時的事但卻是美事試想想有那些人你已很久沒給他禮物呢

2020年11月28日 星期六

聖誕節、足球與和平



 

聖誕節是一個感恩節外,也是一個和平日。第一次世界大戰始於1914728 。當時就任不久的教宗本篤十五世發表牧函(Ad Beatissimi)邀約開戰各方商討,並於127日呼籲聖誕節停火。他說,「在天使唱詩的晚上,至少火炮聲和槍聲可以寧靜。」但沒有國家聽從他的呼籲。雖是如此,但軍心和人心嚮往和平多於戰爭。

臨近聖誕節,在Flanders戰場的德軍收到從皇帝送來的聖誕樹,提升士氣。他們將聖誕樹安置在戰場上。在平安日那晚,雙方對壘的德國和英國軍隊在戰場的各自位置唱出聖誕歌和燃點燭光,跟著他們彼此和應。在聖誕日當天,一些德國軍人從他們那處出來,走向盟軍位置,並以敵人的語言(英語),說出「聖誕快樂」。盟軍起初抱著懷疑態度,但看見德軍沒有擕帶武器,他們也出來,向他們的敵人握手祝賀。他們交換香煙、食物、拍照、一起唱聖誕歌,甚至踢足球。德國軍人Kurt Zehmisch說,「這實在太奇妙,但這是很奇怪。」一位英國軍人說,「聖誕節是愛的慶祝,它將我們的敵人關係改變為朋友關係。」趁這幾天停火日子,他們在戰事地點拾回陣亡軍人的身體,給他們安葬。

聖誕節是催化劑導致他們嚮往和平,但當時戰爭已有數千人死亡、戰場環境因寒冷和潮濕天氣令作戰者極不舒服。當時很多軍人認為戰事會很快結束,12月是一個可能。另一重要因素是這戰場的戰爭不算激烈,而軍隊容許他們採用「自己活,也讓別人活」(Live and Let Live)政策。這一切令停火最終可以發生。

這次前線軍人的行動沒有徹底停止第一次世界大戰,甚至軍方高層以後禁止類似事件再發生。然而,聖誕節燃點人對和平的渴望永不止息,所以,某種短暫停火在某些戰場間中會發生。有趣的,紀念這事件的雕塑卻高舉足球的影響力,並寫下「足球超越衝突」。

 

2020年10月19日 星期一

Yes or No (Matt 22: 15-22)

     What make people with different backgrounds or opinions come together? One of the reasons is that they have a common concern. An example is the relationship between KUC and One Body in Christ. It is the common goal of being an inclusive church bringing us together. In these 9 years, we have been enriching one another by learning to be a community of hospitality. The gospel we ready today (Matt 22: 15-22) is also about a collaboration between Pharisees and Herodians. Unlike our common concern of being an inclusive community, it is the common enemy, Jesus, bringing Pharisees and Herodians together. The common enemy transcends their religious and political differences. In short, Pharisees gave respect to the Torah and were hesitant to accept the rule of Roman Empire, while Herodians urged the people to accept Roman sovereignty and spread messianic ideas which they applied to Herod and his rule.

     In order to remove Jesus from their eyes, Pharisees and Herodians set a trap for Jesus by asking him a question, “Is it lawful to pay taxes to the emperor, or not?” They knew the trick of this question very well, for this was their debate also. If Jesus said yes to it, Jesus might lose his trust among the Jews who were suffered different degree of oppression from the Roman Empire and the tax system. If Jesus said no to it, Herodians would have a good excuse to report to the Roman government that Jesus promoted a revolutionary movement. This was not the first time that Jesus was entrapped. For instance, Jesus was asked whether it was right to stone the woman taken in adultery, and Jesus responded, “Let anyone among you who is without sin be the first to thrown a stone at her.” (John 8: 1-11).  On other occasions, a lawyer asked Jesus, “Who is my neighbour?”, and Jesus responded, “It is the one who shows mercy to the people in need.” (Lk 10: 25-37) Jesus was used to reframe the question from the challengers, and so, the challengers were turned to be the one to be asked. The question that Jesus asked was not about political correctness, but very existential. On this occasion, Jesus added a dimension to the question, that is, God. “Is it lawful to pay taxes to the emperor, or not?”, and Jesus answered, “Give to the emperor the things that are the emperor’s, and to God the things that are God’s.”

     Unfortunately, Jesus’ responses are often misread. First, some interpret that God and politics should be kept separate. Second, some emphasize that religion is a matter of the heart, and that Jesus doesn’t really care about mundane things like what you do with your money. Third, some hold that our duty as Christians is to obey the law no matter what it is. These three interpretations are misreading, because they set a boundary for God’s sovereignty and fail to be aware of that Jesus’ response is to restrict the power of the emperor.

     Psalm 24:1 says that "The earth is the LORD's and all that is in it, the world, and those who live in it." God is the Lord of lords, and so, an emperor is nothing other than the servant of God. He is accountable to God no matter whether he believes in God or not. We are told to “give to the emperor the things that are the emperor’s”, because this may support him to serve God better. However, if he fails to honour his role as an accountable government, Christians are rightly to “obey God rather than men.” (Acts 5:29) It is not because Christians represent God, but because it is Christians obedience to God.

     “Give to the emperor the things that are the emperor’s, and to God the things that are God’s” means a lot to the people in Hong Kong, Belarus, Thailand and other countries. Governments in these lands demand more from people than that they are entitled to. They use law, force, police and punishment to threaten and compel people to give to them the things that are not theirs, that is, human dignity. Such kind of governments are thieves, not God’s servants. Thieves have no right to ask for the things that are not theirs. There is time not to “give to the emperor the things that are the emperor’s”. Instead we should condemn him.

     In answering the question raised by Pharisees and Herodians, Jesus asked them:

Show me the coin used for the tax.” And they brought him a denarius. Then he said to them, “Whose head is this, and whose title?” They answered, “The emperor’s.” Then he said to them, “Give therefore to the emperor the things that are the emperor’s.” 

Likewise, the government is asked what the image of people is. Humans are created in God’s image. We have to show respect to everyone, because showing respect to everyone is to respect God. Showing respect is more than being polite and kind. It is about defending people whose dignity is discriminated due to gender and sexual orientation, whose freedom is persecuted due to political and religious stance, whose life is marginalized due to poverty and disabilities, whose right is displaced due to ethnicity and nationality. These are the people found in Thailand, Armenia-Azerbaijan conflict and other lands. Let us show our solidarity with people being deprived of human dignity. You can consider visiting the Thai restaurants and Thai community in Kowloon City. Talk to them. They may not support the protest in Thailand, but we at least can hear different voices and make our appropriate responses.

     Humans are created in God’s image. It is not only a noun, but also a verb. It means imaging God. This is the concern of discipleship in Matthew Gospel. Discipleship is more than being a good person. Rather people in the midst of darkness can discern God’s presence through our commitment to human dignity.

     May the Spirit of God empower every one of us so that we are courageously to say NO to thieves’ request, and gratefully to say YES to God’s image in humans.