Friday, October 28, 2011

發現方舟的宣稱,聖經考古的回應 (陳崇基)

時代論壇時代講場,2011.10.19
本文旨在從聖經考古學角度,批判最近找到方舟的聲稱。如要負責任地宣稱木結構是方舟,起碼要符合以下所有條件:
一、要被同輩評審(peer review):
  考古發現要先在學術期刊上發表,經過同輩評審,否則便自說自話,只叫幾個人表示支持,是誤導大眾以為專家已有共識。其實,大部份學者都質疑方舟的發現。
二、要有更多一致化驗結果:
  碳十四化驗結果可以上落很大,所以要作多過一次化驗,各結構也要作獨立化驗,並證實多個木結構是同出於一個原結構。另外,只靠碳十四化驗是不足,因木是長壽命樣本,古木年份與木結構建築年份並無必然關係。舉例,今天有人用千年古木建造新房屋,後人發掘時,木樣本年化驗有千年歷史,但結構是現代。此外,必須化驗其他樣本,如陶瓷等,若年份一致,才能進一步推斷。
三、吻合近東歷史:
  木樣本碳十四化驗結果是公元前二八○○年,屬「前青銅時期」(約主前3500-2300年間),這時期近東進入城鎮化的階段。從近東歷史來看,方舟在這個時期出現,即有洪水滅世,簡直是天方夜譚,抵觸歷史和考古的知識。
四、滅世洪水證據:
  大洪水必帶來大量沉積土,出現於同時期各遺址的層面中。要證明歷史上真的發生了洪水滅世,並不是上山上找證據,而是要在山下找普世洪水破壞的跡象。但是,這樣的現象根本沒有出現過。
五、普世文化斷層:
  普世洪水必造成普世破壞,各遺址會因洪水造成文化斷層和洪水沉積土層,這樣的考古證據從沒有出現過。土耳其考古專家Zimansky說:這個時期的土耳其,並沒有出現任何文化斷層,土耳其遺址更有發展證據,甚至城鎮與城鎮之間發展商貿關係。
六、考慮其他解釋:
  是否真的沒有其他「更合理」的解釋?學者指出,過往的探險家或修士,不但從山上取下木塊,也將木材運上亞拉臘山,只舉幾個例子(Bailey 1977: 138; 1989: 105, 112):
  ※ 在一六七○年,荷蘭探索家Jan Struys登山時,曾在山上不同的小棚屋(huts)住宿過;
  ※ 在一八二九年,Parrot帶著馬匹、牛,背著糧食和木柴上山,在山峰樹立了兩個大形木十架,較大的樹立在一萬六千尺高的山上,較小的立在山頂;
  ※ 在一八五○年,俄羅斯上校Khodzko帶六十位軍人上山,在山頂樹立了高七尺的十架;
  ※ 在一九○二年,Ivangouloff帶領一隊俄羅斯探索隊,攀到山上建築一個「小木室」;
  ※ 在十九世紀未,在六千三百五十尺的山上,發現大木結構,那是聖雅各修道院(Monastery of St. James/Jacob);另一間修道院遺跡是Chapel of St. Gregory,位於八千三百尺的山上。兩所都是主後九至十一世紀被建築的。
七、古環境研究:
  現在的亞拉臘山一帶沒有太多林木,是因為自古以來的森林濫伐所導致。在主後十世紀,兩位亞拉伯地理學家形容當時的亞拉臘山一帶是林木茂盛,al-Istakhri 提到村民砍伐山岥上的樹木作柴,al-Mukaddasi 說在山邊有多過一千個村莊(Bailey 1989: 112)。
結論
  本文是筆者個人blog上文章的節錄(全文見http://marksir.blogspot.com/2011/10/blog-post.html)。但就以上各項條件,說「最合理的」解釋是方舟,是沒有根據,並抹殺既定的歷史和考古知識。
  我盼望基督徒,在這後現代的世代中慎思明辨。華人牧者要在教導上成為群羊的榜樣,治學態度更嚴謹,引導會眾分析。



Thursday, October 20, 2011

一場另類政治

一場另類政治
龔立人
http://kunglapyan.blogspot.com 2011.05.15

對很多信徒來說,教會是一個宗教群體,與政治無關。例如,讀神學往往被理解為拯救靈魂和牧養靈魂的準備。但今日,我想跟你們說,上教會是參與一場政治運動,讀神學是要改造這個世界,牧者傳道是社會運動家。我是否將教會政治化?以下,讓我以彼前2:9-17與你們分享我的看法。

教會是一個政治體
彼前2:9-17用了「被揀選的族類、君尊的祭司、聖潔的國度和屬上主的子民」來描述基督徒群體。這組字有一個共同性,就是群體。縱使祭司一詞有別於族類、國度和子民,但只有對群體的責任下,祭司的工作才會出現。從此看來,信仰和基督徒身分永遠是群體性。群體性不僅代表信仰的本質,更代表信仰的政治性。不只因為群體就是政治,更因為這群體有一個目的,也為這目的而存在,就是宣揚和見證上主的恩典和憐憫(2:9)。傳福音是一場政治活動,不單因為彼得書信時代的社會認為宣講耶穌是一件危害社會的事,以致彼得安慰信徒說,「為義受苦」(3:14)和「為基督的名受辱」(4:14)是有福的,更因為福音的內容本身是顛覆性,與當時的社會價值和實踐不同,甚至有衝突,以致當時的社會容不下福音。有基督徒群體以為對社會政治事件沉默就可以讓信徒敬虔度日,但事實不是如此,因為傳福音就是一項政治行動,聚會就是一項政治集會。究竟福音要宣揚一個怎麼樣的政治?

轉向對上主的效忠
第一,從對家族、社會、甚至國家的效忠轉向對上主的效忠。「被揀選的族類、君尊的祭司、聖潔的國度和屬上主的子民」不是一種文學修辭來形容基督徒群體的尊貴,而是藉此不斷強調這群體屬於上主。基督徒群體對自己的認識和界定不是從社會功能而來,而是從上主而來,以致彼得說,「你們是客旅,是寄居的」(2:11)。這種看法對於一個要求人民絕對效忠的政權是一種挑釁、對於一個要求僱員唯命是從的僱主是一種蔑視,因為基督徒的人民說,「我們終極的效忠是上主,而不是國家」;基督徒僱員說,「我們終極效忠是上主,而不是老闆」。正因如此,基督徒會選擇以對抗代替順服、以站出來代替委曲求全。基督徒不是刻意選擇與社會對抗,而是屬於上主本身就可能產生一定程度的對抗。上主與世界不是對立,但不因此,我們以為上主與世界可以全然的共融。

新生活形態
第二,基督徒群體表現出一種新生活形態。例如,彼得以「禁戒肉體的私慾」、「以品行端正來抵抗毀謗」、「寧願不自由,也不自由地犯罪」、甚至「為主的緣故順服」來描述這生活形態。坦白說,這生活形態沒有甚麼特別,因為任何一個道德社群也有相類似的提議,甚至可能比基督徒群體還做得有過之而無不及。事實上,基督徒大都傾向從道德層面解釋基督教,以致為了有好見證,信徒背負沉重的壓力;教會為了有好名聲,隱惡揚善。我們以為只有高尚的基督徒品德,上主的榮耀才會被彰顯(3:12),但忘記了上主的榮耀是祂對我們的憐恤與赦免。我們需要品行端正,但基督徒的核心價值不在於此,而在於上主的恩典與赦免。「你們從前算不得子民,現在卻作了上主的子民。從前未曾蒙憐恤,現在卻蒙憐恤。」(2:10)當道德以品行好壞來看待人的價值時,在上主恩典下,我們相信人只分為接受上主赦免或未接受上主赦免的人,以致罪人可以成為義人,義人也算不得甚麼;又當社會傾向以工具理性和經濟效益的計算方式來看待生命的價值時,在上主恩典下,我們肯定每一個生命同樣重要,極低經濟效益的生命需要被照顧。基督徒向人的見證不在於我們有高不可攀的道德操守,而是承認自己是罪人,被上主赦免,並見證上主的恩典。這份體驗成為基督徒有別於一般群體的生活形態。

再思牧職的身分
按以上所說,牧者就不只是一項宗教性工作,更是一位政治者、社會運動者。一方面,他努力鞏固已有的信徒群體,目的不是如一般餘暇活動讓信徒們可以開開心心過週未和週日,而是培養教會成為一個新政治體,活出另一種政治的可能,即忠於上主和一份拒絕以工具理性和道德主義的生活邏輯。另一方面,藉著教會作為另類群體,牧者積極向世界陳明教會的政治理念,即這是天父世界而不是政黨和資本家的世界。

這是我選擇讀神學的原因,也是我對神學院存在的理解。


Thursday, October 13, 2011

從方舟電影看謊言與誠信 (胡志偉牧師)

HKChurch.ORG 本週評論:從方舟電影看謊言與誠信
http://www.hkchurch.org/GenericStyles/Content.asp?ID=10932&PaperID=0010
2011/10/13

  聖經十誡的第九誡清楚教導我們 :「不可作假見證陷害人。」(出廿16),史密德 (Lewis Smedes) 於《祇是道德》(Mere Morality) 說明神禁止謊言,謊言破壞了人與人之間的基本信任。所有的謊言變相地來自惡者 (約八44)。
  《箴言》多次提醒信徒,「說謊言的嘴為耶和華所憎惡;行事誠實的,為他所喜悅。」(十二22);「義人恨惡謊言;惡人有臭名,且致慚愧。」(十三5);「作假見證的,必不免受罰;吐出謊言的,終不能逃脫。」(十九5)。我們常要作的禱告是「求你使虛假和謊言遠離我」(卅8),因為我們生活在「弄虛作假」的文化之中。
  史密德認為信徒不是消極地避免講出「謊言」,還要致力「說出真理」、「活出真理」、「尋求真理」與「聆聽真理」。筆者嘗試就謊言與誠信探討正在上映的《挪亞方舟驚世啟示2》。
  筆者剛往義大利旅行回來,不少著名景點的教堂皆有若干聖徒留下的遺骸與遺物;當中真假難分,大多遊客 (不是考古學者) 也不會認真地看待;至少這些教堂值得參觀的不是某位聖徒的遺骸與遺物,乃是相關的文物、建築群與雕塑等。就筆者所見,沒有一間高調地宣稱「遺骸不是神話」,看見有關物品就等同相信福音了!
  任何負責任的基督教傳媒機構須持守「說出真理」的基本價值,這不表示「我們已完全掌控真理」,乃是我們嘗試把真相如實地呈現出來,不誤導受眾。關浩然同工已寫了有關電影宣傳失真的事實 (參關浩然我發起了「關注方舟驚世電影佈道者操守」的群組〉,筆者不在此重複。
  所謂「見微知著」,倘若基本資訊可以任意取用,選取了部分有利用價值的,來作刻意的誤導,其它資訊的處理,也可想而知 ? 「列入國家地理2010十大考古發現」,並非得著《國家地理》雜誌的肯定,只是有關團體考古發現的新聞被列為最多人次瀏覽的資訊。倘若筆者撰寫的文章,刊登於《時代論壇》而因多人瀏覽排列在前十位之內,筆者宣稱其文章「被列為時代論壇2010十大文章」,相信讀者一定噴飯起哄。
  筆者相信聖經記載方舟故事,然而我們的信仰並非建基於方舟有否發現,或影片宣稱於土耳其某座山上發現石化木樣本就等同是方舟遺物了。我往義大利旅行回來,宣稱發現猶八製造的樂器遺物 (創四21),當遇到有人質疑時,便叫對方舉証証明我手上樂器遺物真假,「你不能証明此物品是假,即此物品是真的」;此種邏輯仍然有人玩弄。猶八是哪個年代,無人得知;學者對於挪亞年代同樣沒有公認一致的看法。既然年份不能確實,有關挪亞方舟遺物的年份自然難以判斷 ?
  梁斐生博士去年9月發表了〈從基本學術規範看「方舟發現」〉,提出各項合理的質疑,可惜有關團體沒有作出有說服力的回應,只是用否定對方的技倆來自圓其說。 美國陳崇基牧師寫了一篇甚有份量的文章〈發現方舟的宣稱、聖經考古的回應〉,讀者看後便能判斷真偽。
  倘若挪亞方舟真的被發現,這項消息肯定驚動學術界;然而西方有權威的學府根本不把有關發現視為「驚世啟示」,很可能是「中國基督徒的笑柄」(我沒有作的,因有人作了,我也受連累 !) 常識告訴我們,若是真的文物考古發現,當地政府怎會讓有關團體輕易地攜離出境 ? 也許更值得我們思想 : 為何有華人教牧與信徒這麼輕易相信「方舟發現的神話」,這項現象更值得深入探討 !
  是時候,教會人士要「求真去假」,起來揭破我們當中流行的謊言論述。當我們宣稱真理是核心價值,就不要自欺欺人,不把「失真」作為「真確」,於是我們不會「以假為真」,愧對世人與下一代。在此,我要向梁斐生博士、關浩然同工、古斌弟兄表達敬意,他們敢在於「西瓜歸大邊」的教會文化中,無畏地提出合理的質疑。真理不是表明我們已有了答案,乃是背後的用心所在。他們與有關團體不存有任何利害關係,因而言論較筆者來得更為中肯 ! 機構與事工失了誠信,我們怎能面對公眾與施行審判的上帝 ?

Wednesday, October 12, 2011

教會「三不足」

教牧熱點 - 基督教時代論壇 第一二五八期.二○一一年十月九日
教會「三不足」
羅錫為

教會尋找新的牧養模式,各有前因,但不外乎三個原因。我多年來的牧養,在加拿大或香港,都是給這三個問題糾纏著,姑且稱為「三不足」︰地方不足,此其一也;人手不足,此其二也;牧養不足,此其最重要者也。

很多教會,都是從地方不足和人手不足這個問題出發,去找解決方案。這都是「好難題」,表示教會人多了,事工多了。不過,光是看見這些硬件和軟件,而沒有從牧養的角度去審視問題──到底從神領受了甚麼託付──教會永遠就在一個解決問題的狀態中運作。

每一項教會的功能,總是為一個需要而興起。例如主日學,是二百多年前工業革命後,英國的福音派教會為失學的兒童勞工而辦,原來目的是藉著教兒童識字,向他們傳福音。兒童信了主,長大了,不能永遠留在主日學,於是,教會組織了一些少年團、少年班、少年隊等,來牧養他們。十九世紀中,美國浸信教會把這些形形色色的青少年事工,整合而成為少年會(Baptist Young People's Union),多在禮拜六黃昏或晚上舉行。這是青少年團契的「雛形」。

到了十九世紀末,少年會變成助道會(Baptist Training Union),成為教會訓練會友和訓練門徒的宗教教育場所。主日學和助道會走在同一方向發展,演變成為分齡牧養的事工。

本來,助道會(團契)和主日學是「一條龍」的宗教教育事工,由一個部門協調和統籌。當分家之後,出現競爭地方、時間、人手和學員的現象。最令人費解的是,牧養不足的問題不會因為教會提供更多程序和聚會得以解決,反而製造更大的地方不足和人手不足的問題。

為甚麼教會的功能部門,開了就不能關?為甚麼原本是「傳福音牧養一條龍」的宗教教育程序,分家了就不能重新整合?有一、二百年傳統的主日學和助道會(團契),為甚麼不能被別的牧養模式,如小組或成長班取代?今天的主日學和團契,為甚麼不能賦予新的形式和內容,承載傳福音和牧養使命?



Peace

Isaiah 48:20-22 Go out from Babylon, flee from Chaldea, declare this with a shout of joy, proclaim it, send it out to the end of the earth; say, "The Lord has redeemed his servant Jacob!"They did not thirst when he led them through the deserts; he made water flow for them from the rock; he split the rock and the water gushed out. "There is no peace," says the Lord, "for the wicked."

-- Many people cry out for comfort, security, and relief, but they haven't taken the first steps to turn away from sin and open the channels to God. They have not repented and trusted in him. If you want true peace, seek God first. Then he will give you his peace.

Isaiah 55:6-7 "Seek the Lord while he may be found; call upon him while he is near; let the wicked forsake his way,and the unrighteous man his thoughts; let him return to the Lord, that he may have compassion on him, and to our God, for he will abundantly pardon.

-- Isaiah tells us to call on the Lord while he is near. God is not planning to move away from us, but we often move far from him or erect a barrier between ourselves and him. Don't wait until you have drifted far away from God to seek him. Later in life turning to him may be far more difficult. Or God may come to judge the earth before you decide to turn to him. Seek God now, while you can, before it is too late.

Isa 56:1-2 1 Thus says the Lord: "Keep justice, and do righteousness, for soon my salvation will come, and my deliverance be revealed. Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath, not profaning it, and keeps his hand from doing any evil."

-- God commanded his people to rest and honor him on the Sabbath. He wants us to serve him every day, but he wants us to make one day special when we rest and focus our thoughts on him. For the Israelites, this special day was the Sabbath (Saturday). Some Christians set Saturday aside as this special day, but many accept Sunday (the day of the week that Jesus rose from the dead) as the "Lord's Day," a day of rest and honor to God.


Tuesday, October 04, 2011

The Barna Group - Six Reasons Young Christians Leave Church

The Barna Group - Six Reasons Young Christians Leave Church

Six Reasons Young Christians Leave Church
September 28, 2011

Many parents and church leaders wonder how to most effectively cultivate durable faith in the lives of young people. A five-year project headed by Barna Group president David Kinnaman explores the opportunities and challenges of faith development among teens and young adults within a rapidly shifting culture. The findings of the research are included in a new book by Kinnaman titled You Lost Me: Why Young Christians are Leaving Church and Rethinking Church.

The research project was comprised of eight national studies, including interviews with teenagers, young adults, parents, youth pastors, and senior pastors. The study of young adults focused on those who were regular churchgoers Christian church during their teen years and explored their reasons for disconnection from church life after age 15.

No single reason dominated the break-up between church and young adults. Instead, a variety of reasons emerged. Overall, the research uncovered six significant themes why nearly three out of every five young Christians (59%) disconnect either permanently or for an extended period of time from church life after age 15.

Reason #1 – Churches seem overprotective.

A few of the defining characteristics of today's teens and young adults are their unprecedented access to ideas and worldviews as well as their prodigious consumption of popular culture. As Christians, they express the desire for their faith in Christ to connect to the world they live in. However, much of their experience of Christianity feels stifling, fear-based and risk-averse. One-quarter of 18- to 29-year-olds said “Christians demonize everything outside of the church” (23% indicated this “completely” or “mostly” describes their experience). Other perceptions in this category include “church ignoring the problems of the real world” (22%) and “my church is too concerned that movies, music, and video games are harmful” (18%).

Reason #2 – Teens’ and twentysomethings’ experience of Christianity is shallow.

A second reason that young people depart church as young adults is that something is lacking in their experience of church. One-third said “church is boring” (31%). One-quarter of these young adults said that “faith is not relevant to my career or interests” (24%) or that “the Bible is not taught clearly or often enough” (23%). Sadly, one-fifth of these young adults who attended a church as a teenager said that “God seems missing from my experience of church” (20%).

Reason #3 – Churches come across as antagonistic to science.

One of the reasons young adults feel disconnected from church or from faith is the tension they feel between Christianity and science. The most common of the perceptions in this arena is “Christians are too confident they know all the answers” (35%). Three out of ten young adults with a Christian background feel that “churches are out of step with the scientific world we live in” (29%). Another one-quarter embrace the perception that “Christianity is anti-science” (25%). And nearly the same proportion (23%) said they have “been turned off by the creation-versus-evolution debate.” Furthermore, the research shows that many science-minded young Christians are struggling to find ways of staying faithful to their beliefs and to their professional calling in science-related industries.

Reason #4 – Young Christians’ church experiences related to sexuality are often simplistic, judgmental.

With unfettered access to digital pornography and immersed in a culture that values hyper-sexuality over wholeness, teen and twentysometing Christians are struggling with how to live meaningful lives in terms of sex and sexuality. One of the significant tensions for many young believers is how to live up to the church's expectations of chastity and sexual purity in this culture, especially as the age of first marriage is now commonly delayed to the late twenties. Research indicates that most young Christians are as sexually active as their non-Christian peers, even though they are more conservative in their attitudes about sexuality. One-sixth of young Christians (17%) said they “have made mistakes and feel judged in church because of them.” The issue of sexuality is particularly salient among 18- to 29-year-old Catholics, among whom two out of five (40%) said the church’s “teachings on sexuality and birth control are out of date.”

Reason #5 – They wrestle with the exclusive nature of Christianity.

Younger Americans have been shaped by a culture that esteems open-mindedness, tolerance and acceptance. Today’s youth and young adults also are the most eclectic generation in American history in terms of race, ethnicity, sexuality, religion, technological tools and sources of authority. Most young adults want to find areas of common ground with each other, sometimes even if that means glossing over real differences. Three out of ten young Christians (29%) said “churches are afraid of the beliefs of other faiths” and an identical proportion felt they are “forced to choose between my faith and my friends.” One-fifth of young adults with a Christian background said “church is like a country club, only for insiders” (22%).

Reason #6 – The church feels unfriendly to those who doubt.

Young adults with Christian experience say the church is not a place that allows them to express doubts. They do not feel safe admitting that sometimes Christianity does not make sense. In addition, many feel that the church’s response to doubt is trivial. Some of the perceptions in this regard include not being able “to ask my most pressing life questions in church” (36%) and having “significant intellectual doubts about my faith” (23%). In a related theme of how churches struggle to help young adults who feel marginalized, about one out of every six young adults with a Christian background said their faith “does not help with depression or other emotional problems” they experience (18%).

Turning Toward Connection

David Kinnaman, who is the coauthor of the book unChristian, explained that “the problem of young adults dropping out of church life is particularly urgent because most churches work best for ‘traditional’ young adults – those whose life journeys and life questions are normal and conventional. But most young adults no longer follow the typical path of leaving home, getting an education, finding a job, getting married and having kids—all before the age of 30. These life events are being delayed, reordered, and sometimes pushed completely off the radar among today’s young adults.

“Consequently, churches are not prepared to handle the ‘new normal.’ Instead, church leaders are most comfortable working with young, married adults, especially those with children. However, the world for young adults is changing in significant ways, such as their remarkable access to the world and worldviews via technology, their alienation from various institutions, and their skepticism toward external sources of authority, including Christianity and the Bible.”

The research points to two opposite, but equally dangerous responses by faith leaders and parents: either catering to or minimizing the concerns of the next generation. The study suggests some leaders ignore the concerns and issues of teens and twentysomethings because they feel that the disconnection will end when young adults are older and have their own children. Yet, this response misses the dramatic technological, social and spiritual changes that have occurred over the last 25 years and ignores the significant present-day challenges these young adults are facing.

Other churches seem to be taking the opposite corrective action by using all means possible to make their congregation appeal to teens and young adults. However, putting the focus squarely on youth and young adults causes the church to exclude older believers and “builds the church on the preferences of young people and not on the pursuit of God,” Kinnaman said.

Between these extremes, the just-released book You Lost Me points to ways in which the various concerns being raised by young Christians (including church dropouts) could lead to revitalized ministry and deeper connections in families. Kinnaman observed that many churches approach generations in a hierarchical, top-down manner, rather than deploying a true team of believers of all ages. “Cultivating intergenerational relationships is one of the most important ways in which effective faith communities are developing flourishing faith in both young and old. In many churches, this means changing the metaphor from simply passing the baton to the next generation to a more functional, biblical picture of a body – that is, the entire community of faith, across the entire lifespan, working together to fulfill God’s purposes.”

About the Research

This Barna Update is based on research conducted for the Faith That Lasts Project, which took place between 2007 and 2011. The research included a series of national public opinion surveys conducted by Barna Group.

In addition to extensive quantitative interviewing with adults and faith leaders nationwide, the main research examination for the study was conducted with 18- to 29-year-olds who had been active in a Christian church at some point in their teen years. The quantitative study among 18- to 29-year-olds was conducted online with 1,296 current and former churchgoers. The Faith That Lasts research also included parallel testing on key measures using telephone surveys, including interviews conducted among respondents using cell phones, to help ensure the representativeness of the online sample. The sampling error associated with 1,296 interviews is plus or minus 2.7 percentage points, at the 95% confidence level.

The online study relied upon a research panel called KnowledgePanel®, created by Knowledge Networks. It is a probability-based online non-volunteer access panel. Panel members are recruited using a statistically valid sampling method with a published sample frame of residential addresses that covers approximately 97% of U.S. households. Sampled non-Internet households, when recruited, are provided a netbook computer and free Internet service so they may also participate as online panel members. KnowledgePanel consists of about 50,000 adult members (ages 18 and older) and includes persons 
living in cell phone only households.

About Barna Group

Barna Group (which includes its research division, the Barna Research Group) is a private, non-partisan, for-profit organization under the umbrella of the Issachar Companies. It conducts primary research, produces media resources pertaining to spiritual development, and facilitates the healthy spiritual growth of leaders, children, families and Christian ministries.

Located in Ventura, California, Barna Group has been conducting and analyzing primary research to understand cultural trends related to values, beliefs, attitudes and behaviors since 1984. If you would like to receive free e-mail notification of the release of each update on the latest research findings from Barna Group, you may subscribe to this free service at the Barna website (www.barna.org). Additional research-based resources are also available through this website.
© Barna Group, 2011.


Tuesday, September 27, 2011

Answers after the day of questions

Isaiah 43
Israel’s Only Savior 

1But now thus says the LORD, he who created you, O Jacob,   he who formed you, O Israel:"Fear not, for I have redeemed you;    I have called you by name, you are mine.2 When you pass through the waters, I will be with you;   and through the rivers, they shall not overwhelm you;when you walk through fire you shall not be burned,   and the flame shall not consume you.3For I am the LORD your God,   the Holy One of Israel, your Savior.I give Egypt as your ransom,   Cush and Seba in exchange for you.4Because you are precious in my eyes,   and honored, and I love you,I give men in return for you,   peoples in exchange for your life.5 Fear not, for I am with you;    I will bring your offspring from the east,   and from the west I will gather you.6I will say to the north, Give up,   and to the south, Do not withhold;bring my sons from afar   and my daughters from the end of the earth,7everyone who is called by my name,   whom I created for my glory,   whom I formed and made." 

8Bring out the people who are blind, yet have eyes,   who are deaf, yet have ears!9 All the nations gather together,   and the peoples assemble.Who among them can declare this,   and show us the former things?Let them bring their witnesses to prove them right,   and let them hear and say, It is true.10 "You are my witnesses," declares the LORD,   "and my servant whom I have chosen,that you may know and believe me   and understand that I am he.Before me no god was formed,   nor shall there be any after me.11 I, I am the LORD,   and besides me there is no savior.12I declared and saved and proclaimed,   when there was no strange god among you;   and you are my witnesses," declares the LORD, "and I am God.13Also henceforth I am he;   there is none who can deliver from my hand;   I work, and who can turn it back?" 

14Thus says the LORD,   your Redeemer, the Holy One of Israel:"For your sake I send to Babylon   and bring them all down as fugitives,    even the Chaldeans, in the ships in which they rejoice.15I am the LORD, your Holy One,   the Creator of Israel, your King." 16Thus says the LORD,    who makes a way in the sea,   a path in the mighty waters,17who brings forth chariot and horse,   army and warrior;they lie down, they cannot rise,    they are extinguished, quenched like a wick:18 "Remember not the former things,   nor consider the things of old.19 Behold, I am doing a new thing;   now it springs forth, do you not perceive it?I will make a way in the wilderness    and rivers in the desert.20The wild beasts will honor me,    the jackals and the ostriches,for I give water in the wilderness,   rivers in the desert,to give drink to my chosen people, 21the people whom I formed for myselfthat they might declare my praise. 

22"Yet you did not call upon me, O Jacob;   but you have been weary of me, O Israel!23 You have not brought me your sheep for burnt offerings,   or honored me with your sacrifices.I have not burdened you with offerings,    or wearied you with frankincense.24You have not bought me sweet cane with money,   or satisfied me with the fat of your sacrifices.But you have burdened me with your sins;   you have wearied me with your iniquities. 25"I, I am he    who blots out your transgressions for my own sake,   and I will not remember your sins.26Put me in remembrance; let us argue together;   set forth your case, that you may be proved right.27 Your first father sinned,   and your mediators transgressed against me.28Therefore I will profane the princes of the sanctuary,   and deliver Jacob to utter destruction   and Israel to reviling.


以賽亞書43

1雅各啊,創造你的耶和華,以色列啊,造成你的那位,現在如此說:你不要害怕!因為我救贖了你。我曾提你的名召你,你是屬我的。2你從水中經過,我必與你同在;你逿過江河,水必不漫過你;你從火中行過,必不被燒,火燄也不著在你身上。3因為我是耶和華─你的神,是以色列的聖者─你的救主;我已經使埃及作你的贖價,使古實和西巴代替你。4因我看你為寶為尊;又因我愛你,所以我使人代替你,使列邦人替換你的生命。5不要害怕,因我與你同在;我必領你的後裔從東方來,又從西方招聚你。6我要對北方說,交出來!對南方說,不要拘留!將我的眾子從遠方帶來,將我的眾女從地極領回,7就是凡稱為我名下的人,是我為自己的榮耀創造的,是我所做成,所造作的。

8你要將有眼而瞎、有耳而聾的民都帶出來!9任憑萬國聚集;任憑眾民會合。其中誰能將此聲明,並將先前的事說給我們聽呢?他們可以帶出見證來,自顯為是;或者他們聽見便說:這是真的。10耶和華說:你們是我的見證,我所揀選的僕人。既是這樣,便可以知道,且信服我,又明白我就是耶和華。在我以前沒有真神(真:原文是造作的);在我以後也必沒有。11惟有我是耶和華;除我以外沒有救主。12我曾指示,我曾拯救,我曾說明,並且在你們中間沒有別神。所以耶和華說:你們是我的見證。我也是神;13自從有日子以來,我就是神;誰也不能救人脫離我手。我要行事誰能阻止呢?

14耶和華─你們的救贖主、以色列的聖者如此說:因你們的緣故,我已經打發人到巴比倫去;並且我要使迦勒底人如逃民,都坐自己喜樂的船下來。15我是耶和華─你們的聖者,是創造以色列的,是你們的君王。16耶和華在滄海中開道,在大水中開路,17使車輛、馬匹、軍兵、勇士都出來,一同躺下,不再起來;他們滅沒,好像熄滅的燈火。18耶和華如此說:你們不要記念從前的事,也不要思想古時的事。19看哪,我要做一件新事;如今要發現,你們豈不知道麼?我必在曠野開道路,在沙漠開江河。20野地的走獸必尊重我;野狗和鴕鳥也必如此。因我使曠野有水,使沙漠有河,好賜給我的百姓、我的選民喝。21這百姓是我為自己所造的,好述說我的美德。

22雅各啊,你並沒有求告我;以色列啊,你倒厭煩我。23你沒有將你的羊帶來給我作燔祭,也沒有用祭物尊敬我;我沒有因供物使你服勞,也沒有因乳香使你厭煩。24你沒有用銀子為我買菖蒲,也沒有用祭物的脂油使我飽足;倒使我因你的罪惡服勞,使我因你的罪孽厭煩。25惟有我為自己的緣故塗抹你的過犯;我也不記念你的罪惡。26你要提醒我,你我可以一同辯論;你可以將你的理陳明,自顯為義。27你的始祖犯罪;你的師傅違背我。28所以,我要辱沒聖所的首領,使雅各成為咒詛,使以色列成為辱罵。



Monday, September 19, 2011

民間鑑表屬無奈 陽光法案應出台

【明報專訊 2011.09.19】《明報》前天頭版頭條報道內地網民「花果山總書記」利用自己的鐘表知識,為高官所戴名表作「鑑定」,揭發多名高官所戴名表與其收入不符。事實上,近年內地網民透過揭發官員所戴名表、所吸名煙,甚至情色日記等蛛絲馬,揪出貪官的案件屢有發生,顯示自發的反貪腐民間監督已漸向深入發展。不過,民間的名表鑑定也好,網上「人肉搜索」也好,都是對官員收入「陽光法案」缺失不滿的無奈之舉,內地反貪腐的落實仍有待相關法案的面世。

貪污腐敗為內地民眾深惡痛絕,近年來,內地媒體每年在全國「兩會」前所做的網絡調查顯示,在百姓最關注的問題中,反貪腐總是位居前列。滋生貪腐的根本原因是權力得不到有效監督,而輿論監督包括網絡輿論監督即成為最有效的方法。輿論監督的最大特點是公開,其威懾力常較內地的所謂法律監督更具成效,內地流傳的「不怕控告,就怕登報」之說,正顯示了這種威懾力。在傳統媒體仍受諸多掣肘的現狀下,內地貪官更害怕網絡曝光。

近年,隨公民權利意識的逐漸覺醒和互聯網的飛速發展,公眾參與公共事務、監督政府的熱情高漲。一項網上調查顯示,有71.5%的人表示自己「會參與反腐」;遇到社會不公時,有75.5%的人會選擇在網上曝光。因此,民間利用微博反貪腐已蔚然成風。近年內地經由網民人肉搜索發起的輿論監督案例很多,從「天價煙局長」周久耕,到「情色日記局長」韓峰等,都是率先被網絡「揪出來」的。

這種「網絡曝光—網民議論—傳媒報道—輿論壓力—當局調查—懲處貪官」的新型模式,已經成為內地民間制約貪腐的一項利器。而這符合國務院總理溫家寶有關「創造條件讓人民監督政府、批評政府」的思路,民間的自發反貪腐之舉,不僅不應受到打壓,當局更應該保護和激發公眾參與反貪腐的熱情,因為民間監督是政府值得借助的強大反貪腐力量。

「救寒莫如重裘,止謗莫如自修。」內地的反貪腐最終還應在制度方面落實。官員財產申報制度,一直為民眾所關注。總理溫家寶上周在大連出席「第五屆夏季達沃斯論壇」上談到反腐敗問題時也指出,要逐步推進財產申報和公開制度。這是溫總兩年內第三度公開提出建立官員財產申報和公開制度。遺憾的是,這項民眾望眼欲穿的「陽光法案」迄今仍是「只聞樓梯響,不見人下來」。在中共力求加強執政能力的背景下,卸任總理朱鎔基所言的「民不畏我嚴而畏我廉,民不畏我能而畏我公」警句,值得當政者深省。


Wednesday, September 14, 2011

特區政府缺德 - 生果日報網上版

特區政府缺德 - 生果日報網上版

香港人懷念殖民地時代,因為當香港由英國人領導的時候,管治十分專業,處事甚為公正,大的事情,像地產壟斷,英國人不會讓香港給地產經濟綁架成這個動彈不得的樣子。

小的問題呢?想知道現在這個「當家作主,吐氣揚眉」的特區政府是第幾流的水準,不如看最近特區廣播處長─不,按照現在的叫法,是政務司司長,保安局局長,該叫「廣播處處長」了─特區政府如何處理。

空不空降什麼政務官來掌廣播,倒不是問題,很符合中國國情的,中國還起用過大寨農民陳永貴做副總理(也就是相當於拜登這樣的副總統高職),戴一條白頭巾,會見來訪的法國總理呢。

問題是香港特區政府聘用廣播處處長,當初故意漏消息,一位 A先生,一位 B女士,現在均已入圍。後來,特區政府又放消息: A是大熱門,正在接受品格審查。但是後來忽然 A先生做不成了,這才改用政務官來空降。 A先生「品格審查」這一關過不了,特區政府之害人,就在這個地方。

英國人主持大局,政府聘用什麼人,全程保密,因為如果有人應聘高職,他本來必另有僱主,萬一新的職位功虧一簣,最後沒有中選,那麼新的僱主有起碼的道德責任,在互相摸底洽談的時候全程保密,不讓本來的僱主知道閣下有跳槽之意,是一種君子行為,為了保障萬一談不成,這位應聘者還有一條後路。

但是特區政府缺德之處,是蓄意把人家的身份曝光,最後,又沒有聘用,那麼當事人本來的老闆,對這位職員的忠貞有何感想?最後,特府還讓全世界知道沒有用這位當初「心儀」之選,是因為「品格審查無法過關」,這不就是把一個人的事業前景和聲譽都葬送掉?

聘用過程的保密是一個政府應有之義,特區政府是香港最大的僱主,聘用高職,不請你,還隨時把你曝光,這種僱主,誰會向他應聘打工呢?不要怪香港人推崇前殖民宗主,看不起今天的這伙混混,這是一個蠢得令人心寒的政權。

(陶傑)


Monday, September 12, 2011

虎媽愛比較 子女要贏出陰招

【經濟日報專訊】「虎媽」是家長群中要面子、愛贏、愛比較的一群,要求過高,最終出現焦慮症而求助,更使子女有樣學樣,與同學勾心鬥角。有求助的虎媽家住淺水灣仍無法滿足,出現焦慮情緒,其讀中一的女兒亦受影響,凡事要贏,在測驗前竟將同學書本掉走,務求令自己「勝出」。

專家指出,愛比較的心態直接影響子女的價值觀,不懂感恩,亦會令孩子無法得到真正的友誼。

在某大企業任職管理層的陳太(化名),對自己和女兒的要求向來甚高,希望各方面可勝過身邊其他人,久而久之,比較心態愈來愈強,要求女兒各方面表現要出眾過人外,亦不讓自己停下來,一家三口不斷「更上一層樓」,遷進淺水灣豪宅。
住淺水灣豪宅 仍不快不滿足

然而,陳太於半年前開始出現焦慮情況,常感不安、失眠、肌肉繃緊、疲乏,又容易激動,任何事也無法滿足自己,遂向心理學家求助。她在接受輔導時坦言,自己經常禁不住與其他家長比較,即使居於淺水灣,仍覺不開心、不滿足:「看到其他家長在酒店總統套房為子女開生日會,又覺得自己被比下去……」

她強烈的慾望以及比較心態,令到自己出現焦慮症外,連女兒亦受影響,有樣學樣,僅讀中一的女兒,曾在測驗前,將成績好、會威脅自己的同學的書本掉走,令對方無法溫習,目的是希望自己「跑贏」同學。

專家:扭曲價值觀 難建真友誼

藍天心理諮詢中心臨床心理學家鄒凱詩稱,在虎媽愛比較及要求嚴苛下,子女的價值觀會受影響,變得事事「鬥叻」,不懂感恩和知足;年紀小小便勾心鬥角,其影響將是無法與人建立真正友誼。

香港青年協會單位主任吳錦娟亦指出,不少致電熱綫的學生,其實都是成績不錯的,但卻稱:「做極都做唔到父母要求」,因而感到壓力、緊張、精神難集中;她直言,愈來愈多父母本身能幹,望子成龍的情況更多:「父母自己叻,就想子女都一樣叻!」
吳錦娟提醒父母,每個小孩子的成長也有分別,不應對他們有不合理的期望,否則將弄巧反拙,子女的長處因壓力過大難以發揮,亦會影響情緒健康。

虎媽愛反駁 子女學撒謊不認錯

不過,要令虎媽妥協,也非易事,鄒凱詩指,虎媽工作能幹、學歷高,總愛反駁別人,即使在接受輔導時,有些虎媽當被要求減少子女的課外活動時,她們往往會「抵賴」,鄒指:「說學十多種課外活動,是子女要求的!」將責任推在孩子身上。她稱,父母是子女的一面鏡子,子女會學習父母好勝愛面子,同時也會習以謊話反駁、有錯不認,推卸責任。




Tuesday, August 30, 2011

中國公司又一恥辱...!

咁都得?唉,中國公司的缺德,讓我們連坐飛機去中國都要冒上生命危險...!? 

明報 2011.08.29
吉祥航空搶降 韓機長吊照 (11:34)

吉祥航空班機日前拒絕避讓險釀飛安事故,民航局公布懲處結果,吊銷韓籍機長執照。
8月13日,卡塔爾一架航班因油量不足發出求救信號,吉祥航空吉公司HO1112航班機組拒絕執行空管發出的避讓指令。

8月29日,中國民航局公布調查結果,稱吉祥航空機組嚴重違章。民航局吊銷韓籍機長執照,不允許其再以機組成員身分在中國境內運行,並通報韓國民航局。

調查報告顯示,8月13日,浦東機場因雷雨覆蓋造成上海進近管制區內20架飛機盤旋等待。

卡塔爾航空公司多哈至浦東的QR888航班在等待過程中機組報告油量緊張,申請備降虹橋機場,並在備降途中申請優先著陸,管制員隨即啟動優先落地程序,按空中流量情況對QR888航班進行了優先安排。

QR888航班機組接著報告僅有5分鐘的續航能力,(意指離剩下最後30分鐘燃油還有5分鐘),管制員立即要求空域中相關的航班進行避讓。

已建立航道的南航CZ3525航班立即做出了避讓,而正在建立航道的HO1112航班稱油量緊張拒絕執行管制員指令。

在QR888航班機組發出遇險(MAYDAY)呼叫、稱油量不足再次請求優先著陸後,管制員啟動緊急狀態下優先落地程序,再次向HO1112航班發出避讓指令,該機組仍拒絕執行指令。

在整個事件中,管制員在7分鐘時間內6次指令HO1112航班避讓,但該機組均拒絕執行。迫使管制員採取其他措施指揮QR888航班安全落地。

經查實,吉祥航空HO1112航班落地後,剩餘油量為2900公斤,根據執飛該航班的A320機型性能手冊,在保留剩餘最後30分鐘燃油情況下仍可等待飛行約42分鐘。

QR888航班落地後的剩餘油量為5200公斤,根據執飛該航班的B777-300ER機型性能手冊,在保留剩餘最後30分鐘燃油情況下仍可等待飛行約18分鐘。

目前的調查結果未發現卡塔爾航空公司QR888航班機組在此次事件中存在違章行為,但在預測燃油可用時間上存在不足,中國民用航空局將就此事致函卡塔爾民航當局。

為此,民航華東管理局決定對吉祥航空公司及當事機組作出如下處理:

一、暫停受理吉祥航空公司擴大經營範圍、設立分公司、購租飛機等事項的申請,同時削減其航班運行總量10%的運力,削減時間為3個月。

二、暫停吉祥航空公司招錄外籍飛行人員資格,並將對其招錄外籍飛行員資質進行重新評估。

三、要求吉祥航空公司在調查結果公布之日起30天內對全體外籍飛行員進行不少於40小時的地面理論課程訓練,訓練重點是中國民航的有關飛行規則、運行規章、公司的《運行手冊》和駕駛艙資源管理等內容,該局將對訓練過程和結果進行監察評估。

四、鑑於吉祥航HO1112航班機組已違反《一般運行和飛行規則》(CCAR-91-R2)的相關規定,局方將依法吊銷吉祥航空公司當事韓籍機長中國民航航線運輸駕駛員執照,不再受理其新的申請,不允許其再以機組成員身分在中國境內運行,並將處理結果通報韓國民航當局;暫扣副駕駛6個月駕駛員執照。

此外,中國民用航空局已將事件過程通報了國際民航組織,還將向國際駕聯(航線運輸駕駛員協會國際聯合會)通報有關情況。



Tuesday, August 02, 2011

No excuse

Psalm 127
A song for pilgrims ascending to Jerusalem. A psalm of Solomon.

1 Unless the Lord builds a house, the work of the builders is wasted.
Unless the Lord protects a city, guarding it with sentries will do no good.

2 It is useless for you to work so hard from early morning until late at night,
anxiously working for food to eat; for God gives rest to his loved ones.

3 Children are a gift from the Lord; they are a reward from him.

4 Children born to a young man are like arrows in a warrior’s hands.

5 How joyful is the man whose quiver is full of them! He will not be put to shame when he confronts his accusers at the city gates.

詩篇 127
1 〔所羅門上行之詩。〕若不是耶和華建造房屋、建造的人就枉然勞力.若不是耶和華看守城池、看守的人就枉然儆醒。 2 你們清晨早起、夜晚安歇、喫勞碌得來的飯、本是枉然.惟有耶和華所親愛的、必叫他安然睡覺。 3 兒女是耶和華所賜的產業.所懷的胎、是他所給的賞賜。 4 少年時所生的兒女、好像勇士手中的箭。 5 箭袋充滿的人、便為有福.他們在城門口、和仇敵說話的時候、必不至於羞愧。

***

(Copied from Life Application Study Bible ® Devotion - Day 87)

God is not against human effort. Hard work honors God. But working to the exclusion of rest or to the neglect of family may be a cover-up for an inability to trust God to provide for our needs. We all need adequate rest and times of spiritual refreshment. On the other hand, this verse is not an excuse to be lazy. Be careful to maintain a balance: work while trusting God, and also rest while trusting him.

***

Psalm 130

1 From the depths of despair, O Lord, I call for your help.

2 Hear my cry, O Lord. Pay attention to my prayer.

3 Lord, if you kept a record of our sins, who, O Lord, could ever survive?

4 But you offer forgiveness, that we might learn to fear you.

5 I am counting on the Lord; yes, I am counting on him.
I have put my hope in his word.

6 I long for the Lord more than sentries long for the dawn,
yes, more than sentries long for the dawn.

7 O Israel, hope in the Lord; for with the Lord there is unfailing love.
His redemption overflows.

8 He himself will redeem Israel from every kind of sin.

Friday, July 29, 2011

Intellectual vs Politics - Same story / Different perspectives

both articles from www

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Management VS Engineering

A woman in a hot air balloon realized she was lost.

She reduced altitude and spotted a man below. She descended a bit more and shouted, "Excuse me, can you help me? I promised a friend I would meet him an hour ago but I don't know where I am."

The man below replied, "You're in a hot air balloon hovering approximately 30 feet above the ground. You're between 40 and 41 degrees north latitude and between 59 and 60 degrees west longitude."

"You must be an engineer," said the balloonist.

"I am", replied the man. "How did you know?"

"Well, answered the balloonist, "everything you told me is technically correct, but I've no idea what to make of your information, and the fact is I'm still lost. Frankly, you've not been much help at all. If anything you've delayed my trip even more."

The man below responded, "You must be in management."

"I am," replied the balloonist, "but how did you know?"

"Well," said the man, "You don't know where you are or where you're going. You have risen to where you are due to a large quantity of hot air.

You made a promise which you've no idea how to keep, and you expect people beneath you to solve your problems."


------------------------------------------------------

Republican vs Democrat

A woman in a hot air balloon realized she was lost. She lowered altitude and spotted a man in a boat below. She shouted to him, "Excuse me, can you help me? I promised a friend I would meet him an hour ago, but I don't know where I am."

The man consulted his portable GPS and replied, "You're in a hot air balloon approximately 30 feet above a ground elevation of 2,346 feet above sea level. You are 31 degrees, 14.97 minutes north latitude and 100 degrees, 49.09 minutes west longitude."

She rolled her eyes and said, "You must be a Republican."

"I am," replied the man. "How did you know?"

"Well," answered the balloonist, "everything you told me is technically correct, but I have no idea what to make of your information, and I'm still lost. Frankly, you've not been much help to me."

The man smiled and responded, "You must be a Democrat."

"I am," replied the balloonist. "But how did you know?"

"Well," said the man, "You don't know where you are or where you're going. You've risen to where you are due to a large quantity of hot air. You've made a promise that you have no idea how to keep, and now you expect ME to solve your problem. You're in EXACTLY the same position you were in before we met, but somehow, now, it's MY fault.

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Impressed...!




Monday, July 18, 2011

他山之石∕香港教會對六四事件的三條道路

他山之石∕香港教會對六四事件的三條道路
胡志偉 (香港教會更新運動總幹事,牧師)
【曠野172期】

一九八九年六四事件經過了二十二年,香港人與教會始終揮不去的是鬱結於內心的「平反六四」情意結;每年港人公開悼念六四活動標誌著「一國兩制」下,我們仍可在中國主權管轄下一小塊地土享有表達異見的自由。筆者嘗試就個人觀察及有限參與,就教內報刊、民運反思祈禱會與六四紀念禱文登報聯署等現象,說明了香港教會「六四情意結」的三條道路: 自限、限人與自主。

自限之道

按《2009香港教會普查簡報》反映,香港教會與內地教會有交流的,佔整體的63.3% (2004年同性質的調查反映有50.2%)。不同的宗派組織與機構,均有同工定期北上訪問內地,或有內地教會與政府機關人士來港拜訪宗派組織、機構與神學院等。
因著不少領袖在內地有其事工或服務的考慮,大多不願鮮明地表達對六四的看法或立場,憂慮因而影響了關係,從而帶來事工的限制與不方便。筆者諒解不少教會領袖為了顧及堂會或機構,避免參與明顯地違反中央權力意志的活動。個人靜悄悄參與每年維多利亞公園舉行六四燭光晚會不是問題,但參與民運反思祈禱會或具名登報聯署六四紀念禱文,則有所保留。
就筆者過往至今的接觸,有部分堂會於六四前後的主日與祈禱會,不少採用「香港基督徒愛國民主運動」(成立於1989年,執委為蔡元雲、胡丙杰、盧龍光、朱耀明、周榮富、林海盛、李信堅、劉子睿、梁恩榮、翁偉業) 撰寫的「六四紀念禱文」或「中國主日啟應禱文」;有些刊登於週刊,有些則用於崇拜的公禱程序。

從現實理解,當前香港教會主流對六四事件的論述,停留於自我限制的意識形態;大多教會領袖採取明哲保身,避免作出任何被理解為衝擊中央管治權威的言論與行動;畢竟教會的首要之務並非「平反六四」。《2009香港教會普查簡報》指出,大多堂會關注的社會課題為經濟 (佔整體堂會的63.9%)、家庭 (52.4%)與性倫理 (39.9%)等,民主進程的關注程度由2004年的12.4%下跌至2009年的5.7%,這些客觀數據說明了香港教會對較敏感的政治課題如六四事件的戒心。

限人之道

第二條路線,與第一條路線的分別,則在於有教會領袖不僅基於個人考慮而自限,更進一步為了取悅權勢,甚至限制他人就六四表達意見。六月五日香港基督教兩份有代表性報刊:《基督教週報》與《時代論壇》的版面與內容至少反映若干事實。

《基督教週報》內容隻字不提六四事件,而《時代論壇》則於第二版用了半頁篇幅報導「民運反思祈禱會」,並於公開園地刊登了陳中禧來稿〈六月第四日重組〉(第1240期)。《時代論壇》於早一期 (5月29日) 的封面則是一端是六四廿二週年研討會的報導,另一端則刊登了整篇六四紀念禱文。這兩份報刊截然不同的取態正好說明了教會領袖對六四事件的立場。
由香港華人基督教聯會出版的《基督教週報》,迴避任何與六四相關的文字;筆者多年前為此報刊撰稿時,文內任何提及「六四」的片紙隻字均被刪掉,也有其他作者的文章有類似下場。對這些在位領袖而言,六四是敏感字眼,為了與中國大陸保持友好關係,任何觸動政權神經之事,還是不提為妙,不僅對六四表示沉默,更限制了作者們表達六四的自由! 就筆者接觸,持守此種自限又限人立場的,仍是極少數。然而,隨著年日與權力的增長,筆者憂慮的是部分自我約制的領袖,為了合理化其「自限之道」的高明立場,不自覺或有意地作出了「限人之道」。

自主之道

第三條道,筆者稱之為「自主之道」;香港回歸中國後仍能公開悼念六四,正是「一國兩制」下的言論與集會自由。當有一天,香港人與教會不能公開表達「平反六四」的聲音,意味著香港不再是「特別行政區」了 !
香港仍有少數領袖如蔡元雲與盧龍光等不畏形勢,公開地發言或登報聯署,表達教會對六四的信念。胡丙杰(中華基督教會合一九龍堂主任牧師) 撰寫文章〈六四不應是教會禁忌〉(刊登於基督徒關懷香港學會出版之《基關窗》,2011年4月),他這樣分享:「近期卻聽到『六四是教會禁忌』的聲音,非常奇怪。本人在牧養教會的經驗中,每年都有三、四十位弟兄姊妹自願聯署登報『六四紀念禱文』,亦將此禱文轉印於教會週刊內,而六四期間的講道亦配合,從來沒有人質疑,大家都默默地支持中國民主運動及為六四受影響者禱告。所以,從來不覺得六四是教會禁忌。」

筆者也參與了「香港基督徒愛國民主運動」主辦的六四民運反思祈禱會,約四十多位出席。聚會其中一項是由一群青年人以「八十後的六四」為題,分享對六四的感受,他們認為「歷史不能遺忘,要薪火相傳,直至六四平反的一天。」蔡元雲醫生分享: 「一個國家失去記憶是可恥的,忘記自己身分是羞恥的」。教會每年堅持舉行六四祈禱會不是「發牢騷」,而是盼望歷史得著延續,使後人能認識此事,得以從過去歷史來建立國家意識和身份。與會者寫下個人對中國的心願,並以茉莉花表達心意,並由「我要回家運動」發起人朱耀明祝福,結束聚會。就筆者過往至今的參與,除了「香港基督徒愛國民主運動」執委外,在位領袖參與的確實寥寥可數,尤其是堂會教牧同工。

哪條道路 ?

筆者尊重不同人士選取不同道路;基督新教本身是多元表達,就政治或公共事務不一定有一致的看法。然而在一些政治事件,如六四事件、二二八事件等,對錯較為明確,教會應該選擇站在接近公義的一方。當教會享有自由與自主,卻怯於政權或形勢,表達適當的道德勇氣,我們就失掉了在公共空間的先知聲音。教會領袖不能取巧地在事件已有公論時,才插上附和的聲音;乃是在事件的抗爭過程中,因著信仰,不再計較名利、權力與得失……等,對任何違反人道與公義者,予以譴責。

猶太裔學者漢娜鄂蘭 (Hannah Arendt) 著有《責任與判斷》(Responsibility and Judgment),其中第六章探討天主教會,特別是教宗庇護十二世 (Pius XII) 對納粹暴行的漠視沉默,鄂蘭於文內指出教會對有關指控有三方面回應。第一種回應我稱為明哲保身「抗議和譴責的態度……不僅徒勞,而且有害 : 這是問題的重點」(279頁)。第二種回應則是勢孤力弱,天主教徒無法動員與組織起來;鄂蘭反駁納粹佔領地區時,天主教徒佔多數,只是教會高層的怕事,間接助長了納粹的暴行。第三種回應則是保持中立,有意見認為:「戰爭之中,教宗一份權威聲明就可能造成分裂」(279頁);即使教宗看到希特勒發動「不義之戰」,但他認為共產主義較納粹主義更危險,於是「保持中立」意味著教會不敢向納粹政權譴責與採取行動,同樣助長了納粹的權勢。
教會的明哲保身、勢孤力弱與保持中立,在某些場景是不得不然的 (中國大陸絕多教會未對六四事件表態,筆者是可以理解的);然而當教會享有自由與自主,卻自我限制,甚至限制他人,這是可悲的!




Saturday, July 09, 2011

杜絕變相公投

杜絕變相公投
區樂民
2011年07月09日 蘋果日報 副刊

為了杜絕變相公投,政府推出替補機制,弄至民怨沸騰,七一上街的人龍,從白天走到黑夜。政府決定押後二讀。有政黨建議不宜「一刀切」處理所有立法會議員出缺,替補機制應針對自行請辭的議員;如果因病或死亡而出缺,該進行補選。
一看,就知這個建議有漏洞。

舉個實例,零四年董建華先生因腳痛辭去特首職務。請問這樣的辭職,是屬於「自行請辭」還是「因病出缺」?
我無意拿董先生來開玩笑。說實話,我心裏尊敬他,因為他的人品好。我舉出這個例子,是要說明「因病出缺」很難被證實或否定。

有人提議,辭職的議員一年內不得參選。這是不合理的,比方說,一個議員患了癌病,決定辭職,經過化療和電療,效果出奇地好,他想參加補選,再為市民服務,若遭摒諸門外,那算不算殘疾歧視?

又有人說,變相公投浪費公帑。我沒有念經濟科,不肯定那是不是浪費。記得通縮那幾年,政府鼓勵人們消費來刺激經濟。補選花的錢,其實是轉移到許多基層公務員的口袋,錢多了,自然增加消費,帶旺食肆、娛樂場所、百貨公司等等。

晚飯時,三叔說:「其實杜絕變相公投的方法很簡單,為甚麼政府要搞個『大頭佛』出來?」
「有何方法?」我問。
「遇上重大政治課題,」三叔答道:「政府正正當當地舉行公投,那就不會出現變相公投。公投是合法、合情、合理的。」

(區樂民)




Thursday, July 07, 2011

Rejoice and be glad in it

Ps 118:24 (ESV)
24 This is the day that the Lord has made;let us rejoice and be glad in it.

There are days when the last thing we want to do is rejoice. Our mood is down, our situation is out of hand, and our sorrow or guilt is overwhelming. We can relate to the writers of the psalms who often felt this way. But no matter how low the psalmists felt, they were always honest with God. And as they talked to God, their prayers ended in praise. When you don't feel like rejoicing, tell God how you truly feel. You will find that God will give you a reason to rejoice. God has given you this day to live and to serve him-be glad!

(Life Application Study Bible ® Devotion)




Tuesday, July 05, 2011

可憐

李純恩
蘋果日報 副刊 2011年07月04日

這天是七月一日,曾特首蔭權發表講話,說在未來的一年中,要為服務香港,奮鬥到「最後一分一秒」。

聽了曾先生的話,我很激動。真是很久沒有聽過如此豪言壯語了。上一次聽到類似的豪言壯語,已是上個世紀的事了。四十年前,中國「文革」的時候,我們天天都說這樣的豪言壯語,開始說的時候心情還挺激動,說到後來,就像放屁一樣自然了。如今舊景重溫,恍如隔世。

可見,幫曾先生寫演講稿的仁兄,不但是個懷舊之人,且不知時代進步,或實在墨水有限。可憐曾先生不知就裏,照稿直宣,着了道兒,堂堂一個香港首長,卻像個宣誓入伙的紅衞兵。

「最後一分一秒」是如何算出來的呢?曾先生沒有講。是「呢份工」的結束?還是生命的終結?曾先生沒有講。

「最後一分一秒」,到底是最後「一分」?還是最後「一秒」?既然有了「最後一秒」,哪裏還用「最後一分」?曾先生又不是劉翔,要一分一秒算着去跨欄,誰會在乎他的「最後一分最後一秒」?如果他「奮鬥」到了「最後一分最後一秒」,卻沒有一點成績,只留下一灘蘇州屎,那這「最後一分一秒」是不是早到好過晚到?

一句「豪言壯語」,本來應該是媚俗的壓軸之句,結果卻既無邏輯又無水平,綉花枕頭裏的一包草就全露出來了。




Friday, June 24, 2011

《時代論壇》社評 : 警惕特區政府「輕民權以自保」的思維

《時代論壇》Christian Times 第一二四三期 -- 二零一一年六月廿六日

因應去年的「五區請辭,變相公投」,特區政府的政制及內地事務局建議修例,日後當立法會直選議席因為議員呈辭、疾病或死亡而出缺,將不再舉行補選產生新任議員,而是由之前的選舉之中得最大餘額票名單的候選人自動填補議席空缺。該局更表示,去年「變相公投」的一次立法會補選投票率偏低,已清楚顯示民意,因此今次修例將不作公眾諮詢,而是直接交由立法會進行立法程序。雖然如此,立法會仍然為此召開公聽會,大批巿民以各式各樣的團體名義出席,當中反對政府做法的意見相當多。大律師公會亦表態,指政府的建議並不符合《基本法》中關於議席由選舉產生的條文,不過政府仍然堅持自己的一套邏輯,維持既有建議,要求立法會通過。

  去年的立法會補選,的確引起社會廣泛議論,即使同屬泛民主派的陣營,矛盾亦非常之大。而在教會之內,對於當時各方就爭取政制民主化的種種策略(包括「變相公投」),張力亦不少。但必須指出,對於「變相公投」持不同意見是一回事,對於政府以剝奪巿民補選權利的手法來懲罰日後在有意及無意下出缺的議員及其所屬政團,明顯是另一回事。政府請不要混淆視聽。

  選舉制度很重要的一點,在於表達選民的集體意願。若以落敗候選人中得最大餘額票者作為日後替補出缺機制中的當然人選,那根本就有逆於當年的選舉結果,與集體民意不符。另一方面,如此替補安排,亦很自然加大了政敵不擇手段要對手出缺的誘因,這也不是巿民所樂見。

  經過去年「五區請辭」所觸發的種種京港官方反應,對於特區政府要想辦法堵塞「變相公投」這個「漏洞」,香港社會其實並不感到意外。問題是特區政府今次的處理手法相當粗暴,既不諮詢公眾,對於民主選舉反映當前民意這最基本的理念也毫不尊重,且將種種做法歸因於所謂清晰卻實質另有所指的民意,實質是照顧自己的政治需要,就是為了掃除一個全民表態的機會,即使殃及池魚也在所不惜。特區政府以此「輕民權以自保」的思維模式來處理政制事務,實在不敢恭維。

  由於政府在立法會肯定得到建制派的支持,其建議幾可肯定通過無誤,行禮如儀。至於民間方面,也許因為早已有自發大遊行的「尚方寶劍」在手,即使政制裡快將失去一個全民表態的可能,關注的溫度還是給其他議題比了下去(例如人人派發六千元,又例如財政司司長被指政治干預招標工作的立法會聆訊)。然而觀乎特區政府在今次事件上所表現的種種嘴臉、態度和思維,港人實在需要加強警惕,否則更多的重要權利將會被無聲無息的敗掉。民主,是永恆的覺醒。




Nat's manager Riggleman resigns...

WASHINGTON -- Jim Riggleman felt he deserved better. He had essentially become a permanent interim manager for the Washington Nationals, a franchise that has spent much of its time trying to become relevant. Once the club was ready to be a contender, he sensed he would be shunted aside for the next best thing to come along.

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"I just felt if there's not going to be some type of commitment, then there obviously never will be," Riggleman said. "I'm just not the guy that they thought they could move forward with."

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"I tell ya, I've been in this 10 years," Riggleman said. "Maybe I'll never get another opportunity, but I promise you I'll never do it on a one-year deal again. ... You don't bring people in on a one-year deal. I'm sure they will never do it here. When they get the guy they want, it won't be on a one-year deal."

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"Timing? Come on," Riggleman said. "That's like I'm not going to get married until I have a steady job. You'll never get married. You make the decision you feel is right and Mike felt the decision was to not move forward with me."

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He said Thursday he was fully aware that he was leaving one of the precious 30 managerial jobs in the majors, but for him it was a matter of principle.

"It's about me," Riggleman said. "It's about looking in the mirror and feeling like I've got to answer to myself. In today's world in major sports, it's not a good environment to work when the manager or head coach in football or whatever is on a short leash. Too many negatives can come out of it. You're walking on egg shells too often. You can't think out of the box as much. I thought after 10 years I'd earned the right to have a little bit longer leash."




Monday, June 20, 2011

基督日報(香港) - 「大師」宣傳「幸福科學」 梁燕城進行大剖析

基督日報(香港) - 「大師」宣傳「幸福科學」 梁燕城進行大剖析
陳麗斯 / 基督日報記者
2011年06月17日02時06分 上午 Posted.


上月在港鐵及報章上都有廣告宣傳一種新興宗教心靈玩意,稱為「幸福科學」,其日本創辦人大川隆法蒞港傳教。
(採訪:于嘉豪、撰文:陳麗斯)

上月在港鐵及報章上都有廣告宣傳一種新興宗教心靈玩意,稱為「幸福科學」,其日本創辦人大川隆法蒞港傳教。「幸福科學」揚言「現代人需要從科學實證的角度,去探究心靈和覺悟世界究竟是什麼」。心靈的覺悟能用科學的方法實證嗎﹖「幸福科學」的本質是什麼呢﹖本報特地與對宗教文化有深厚研究的梁燕城博士作訪談,為這個新興的學說給一個說法。

訪問前半部梁博士逐剖析了「幸福科學」的本質,而第二部份則探討了信仰及科學的關係,以及宗教如何心靈的滿足,更分享了他對選擇自己信仰的看法。

缺乏科學實證的「偽科學」

梁博士指出引用「科學」去講幸福在本質上是對「科學」這個名詞的濫用。從其網站所見他並無對他說的「科學」下定義,亦欠缺對科學的基本認識。嚴格的科學不是用來追求幸福,這是與科學無關的。科學有其基本標準,當有人提出一些講法而又能通過客觀的實驗鑒證的,才能稱之為科學。

怎樣的說法才合符科學?他提到波柏爾提出科學要符合「證偽原則」,當中關鍵是當一樣東西自稱為科學,一定要提供一個被實驗所檢查的原則,意思是原則上可以證明是假的,這是相當重要的科學的標準。另外一些科學哲學家也提出所謂科學是可以提供一個「範式」解釋科學的現象,去指示未來科學的發展,比如牛頓所提出的物理學或愛恩斯坦提出的物理學,形成一種範式,以後可根據規則研究,提供各種實驗的根據。因此任何自稱為科學的若無這些原則基本上不能叫做「科學」。若有人用科學這個字但又不合乎原則,則只能視為偽科學,並且是妄稱科學這個名詞,濫用科學名詞。

就「幸福科學」而論,梁博士認為它的觀點本質上算是偽科學,因為它並未提供任何合乎科學原則的講法,只是隨意用科學這個名詞。整體來說,創辦者明顯是一個無受過基本訓練的人,亂用了一些名詞而形成一些觀點。

他舉例,幸福科學的網站內容裡涉及輪迴之說,並用輪迴解釋人;裡面的靈魂觀稱很龐大的靈界裡有很多靈,他們會通過輪迴投胎轉世成為某些人。「如果用科學去解釋則完全是偽科學,因為它無任何科學方式被否證,不能成為科學。如你要解釋一個完全觀察不到、又無法實驗的情況,並說這是科學,則只能是一個『偽科學』。」

傾向佛教異端

另一方面,精通佛學思想的梁博士又指出,「幸福科學」提出類似佛教式的解釋方法,但它的解釋不是正統的佛家,而是異端形態的佛教。

以輪迴的觀念為例,「幸福科學」強調科學能實證這一概念。對此梁博士表示幸福科學嘗試為這個世界有很多現象、比如家庭的現像用輪迴去作解釋系統,但用科學方法去解釋輪迴的做法早已被推翻,在科學界不再被重視。其實科學家已將所有輪迴的「科學證據」否決了,所謂「證據」指的是有人聲稱回憶起自己的「前世」,此現象曾被視為是科學家通過催眠的方法去達致的,並因此被視為一個科學的證據。後來這些「證據」亦被摒棄掉,因為科學家去考查那些所謂通過催眠術出來的幾千個記憶事件,沒有一個能被印證在歷史上曾經發生的,同時科學家也證實催眠術也不能喚起正確的回憶,由催眠所產的所謂「輪迴的回憶」都被證實為無效,因此那些輪迴的「證據」全都已被科學家推翻,不被視為真實。

梁博士甚至認為「幸福科學」利用輪迴理論去講靈界更接近法輪的觀點,而不是佛教正統的講法,因為佛教並不那麼強調靈界的觀點的,所「幸福科學」傾向是佛教的異端。例如法輪亦算此類,因為它自稱能讓人成佛,其實亦是提出一些理論,嘗試去解釋這世界有很多空間存在,並有各種靈進入這個世界,但這些都是隨意提出的講法,並無任何實證的基礎,因此這個理論一來不合符科學基本原則的要求,第二它提出的解釋系統亦無法被證明有任何的可靠性及公正性。

「幸福科學」聲稱能帶給人幸福,梁博士指出,此說隨意的運用它自身的解釋系統,嘗試指示人一個走向幸福的方向,但它提出的解釋系統本身並無任何可信性,即不符合科學,亦無法在任何哲學理論上被認定是理性,所以他認為這只能稱為一個異端或膜拜團體,或非正統的教派。他說:「它隨意提一套不可知、不可證實的理論,去指引人做某一些無法辨別真偽的實踐,通過這些實踐讓人去購買它的商品,所以最後可以稱之為一個『宗教性的商業行為』。」

科學實證不適用於心靈修養

那麼,現代人真的需要科學幫助實證或探究心靈的世界嗎﹖梁博士認為科學實證指向的是可實證的現象,但主觀的修養或修練則不屬實證科學的範圍。他說:「科學實證是在實驗中可以重演,並且可以預測,例如H2+O會產生水,這樣重覆就產生水,這個叫做『預測』,這些才是科學實證。而他講的『科學實證』卻是通過一些修養方法達到一些體會,而他視之為實證,但其實這些不屬於科學實證。」

基督教也會憑著人們的主觀經驗去嘗試證明上帝的存在,如此的「見證」都是不靠譜嗎﹖據梁博士所說,若一些經驗有足夠的普遍性,則可說也具有更高度的真實性:「比如有100人通過同樣的修行方式得到同樣的經驗,可以說這是具有較多的普遍性的經驗,但也不是被證明是一個真理。」他舉例若要解釋一些通過修練達至的經驗或境界,則大可以用哲學方法去分析,例如現象學就是通過某些宗教修煉而達到某些境界諸如得到一些領悟,又如當基督徒打開心靈、並通過信心接受上帝是耶穌基督的同時所經歷到的喜樂、上帝的安慰都是普遍的經驗。這類的普遍經驗不能被視為科學的實證,只能說是具有普遍性的主觀經驗,並哲學上可說是具有更高的真實性,但絕不稱之為科學實證。

因此梁博士認為「幸福科學」的創辦者利用「科學」說項可說是看出他無受過真正訓練,只是提出來一個解釋系統,聲稱可以解決人生的某些問題,並將之推廣為一個膜拜系統,並加入宗教式的觀點讓人去跟從。

對此等以「大師」的高姿態來吸引信眾的「宗教」,梁博士認為見怪不怪:「這些所謂大師式的講法是時常有的,比如法輪亦然。他們大師身份來吹噓和自我宣傳,說自己是大師啊、活佛啊和古鲁(印度教的教主Guru)基本上是無牌照的。當你自稱為大師,或者是得道的活佛,事實是無檢定的機構發個憑證或給一個牌照說『啊!你真是達至大師!』沒有一個客觀標準衡量怎麼算是大師,很多大師型的宣稱都是自封的。所以街頭很多呃神騙鬼的各種的迷信用命理學術或風水來欺騙人的,通常他們都自詡為大師來增加自己的權威性。」

他又認為「幸福科學」的大川隆法亦是走這一種大師路線,因此將之視為非正統教派以宣揚某種宗教,並提出不可證實的實證系統來吸引人跟從。有的跟從者可能主觀地得到某些感覺,傳開去之後又吸引更多人去跟從。梁博士說:「世間上最厲害的邪教通常都是用這樣的方法,但達到邪教地步的會去殺人、或叫人自殺,或因等待某種的末日來臨而引致集體的性的放縱或集體的自殺,這些都叫做邪教。但他(大川隆法)這種未到邪教的地步,只是隨意胡亂提出一個解釋系統去引致某些人跟從。我相信這些非正統教派的只要對社會無害不算為邪教,但事實上它不具有任何可信的真實性。」