by Alex

Starting 3 September, we are very pleased to have the interfaith minister Peter Lloyd to lead a series of monthly UU worships for us.  The theme of the first one is Forgiveness.  I enjoyed it a lot.  Thanks Peter for putting together this fantastic worship service.

Only after the worship did I find out that, incidentally, the theme of the September issue of Quest is forgiveness!

Quest is a monthly publication of the Church of the Larger Fellowship, a "church" serving isolated UUs worldwide.

The format of Quest is two sermons followed by other content.  Needless to say, both sermons are on forgiveness.  What struck me most, however, is a short story told by Kate Braestrup.  Kate's two children were badly burnt in an explosion caused by the gasoline Kate's cousin George, an adult, used to ignite a pile of backyard brush.  Those few simple yet astounding words from one of her burnt child Zach to George, who was blaming himself, fully illustrates the divine quality of forgiveness: "It's all right, George.  We love you."

Kate's final remark is so true: "If you are living in love, you are in heaven no matter where you are. May heaven hold you. May you always, always, live in love."

This story and the two sermons in this issue of Quest beautifully complete our worship service.

Read Quest September 2011 here

跨宗教牧師 Peter Lloyd 開始為尋道會帶領一系列 UU 崇拜。第一次崇拜的主題是「寬恕」。我十分有得著；感謝 Peter。無獨有偶，Church of the Larger Fellowship (CLF) 出版的月刊 Quest 九月份的主題也是「寬恕」。CLF 專為世界各地沒有教會可去的 UU 個人及家庭而設。它的月刊都有兩篇很好的講道。今次最令我感受深刻的反而是 Kate Braestrup 牧師鈙述的事件。她的表親喬治，大人，用汽油點燃後院樹枝堆時，發生爆炸，燒傷她的兩名孩子。當喬治非常自責的時候，她兒子的一句話最令人明白寬恕的神聖，他以燒傷了的手搭在喬治的肩上，安慰說：「沒事的。我們都愛您！」

讓我們記取 Braestrup 牧師的一番話：只要你心中有愛，無論身處何方，你就是在天國裡。願你常活在愛中，願天國擁抱你。

East Africa, especially Somalia, is in a devastating famine.  This is the world's worst food security crisis in the last 20 years.  Lives, especially children, are loss every second right now.  Unitarian Universalist Service Committee has just launched a UUSC Somalia and East Africa Relief Fund.  Please help.  Details here.

東非，尤其索馬里，正經歷一場慘絕人寰的饑荒。這是世界二十年來最嚴重的一次地區糧食危機。每秒都有人，尤其兒童，餓死。UU服務委員會已成立「UU服務委員會索馬里及東非賑災基金」。請出一分力吧！詳情請看此（英語）。

Progressive Christian Fellowship (PCF) gathering May 21: "church-state relations in HK" by radio host "Fast Beat" (Cantonese).  Video recording can be found in "Videos" section of our website. 

進思基督徒團契五月廿一日之聚會請來《宗教右派》作者之一「快必」生鬼大談香港政教關係，得罪人多，稱呼人少，嚇得我們也快快在內容撮要之下加句卸責聲明：「講者個人意見」。內容撮要如下，重溫錄影可到本網「短片」區，不看走寶自誤！

上半場：國家神學維護國家極權主義

香港的「全球禱告日」承傳自南非。快必以南非八五年批判種族隔離政策的基督教《契機文件》（Kairos Document）切入，剖析香港的政教關係。文件批評，國家神學協助維持國家極權主義現狀。這仍然適用於當今香港教會。例子包括：播道會港褔堂吳宗文引用羅馬書十三章叫­人順服掌權者。馬時亨與「全球禱告日」強調法律與秩序（law & order），保護建制秩序，無視法律與秩序也可以不公義。《時代論壇》李錦洪鼓吹中立討論國民教育，便容許了政權以洗腦教育壓迫人民。明光社蔡志森對民主存戒心，認為性­小眾打著民主旗號爭取權益。相對地，基督徒民主教室（秘書處性文化學會（關啟文））更支持民主，但這亦意味教室須容忍性文化學會打壓性小眾（這是性政治）。

下半場：折衷式政教分離站在統治者一邊

上年「五區公投」時，播道會港褔堂吳宗文叫人「投白票」打壓，快必於是在港褔堂外搞了個露天崇拜，更寫公開信問播道會吳宗文有否違反會章中之政教分離原則。播道­會陳黔開等與快必對話，說吳宗文講的是道德問題，趕不禮貌出議會。這樣，教會以為堅持保守道德，無形中與建制合作。第二件事。回歸基督精神同盟去了兩次「全球禱告日」。第­二次和平靜默參與也被暴力驅趕，保安施行暴力時還不斷喊著「耶穌愛你」。事後快必與主辦單位全城更新對話，對方只重申法律與秩序（law & order），快必則指出法律與秩序也可以不公義地保護政權。從以上兩件事顯示，香港政教關係是一種折衷式的政教分離，以道德秩序為名，維護建制政權，拒絕負起信徒責任批­評政府之不義。教會應自問，在替人民充權，或在支持統治者把人民去權。

（內容屬講者個人意見，並不代表尋道會或進思基督徒團契之立場）

伸延閱讀：
肥醫生：全球禱告日與信仰皮質盲
http://doctorfat.wordpress.com/2010/05/22/1656/
《基督教正在培育文革時代紅衞兵：拳頭祈禱日》
http://www.inmediahk.net/node/1007173
林忌：吳宗文是賣主的猶大
http://plastichk.blogspot.com/2010/04/blog-post_09.html
張國棟：香港教會會因為政治立場而分裂嗎？
http://www.brilliantforum.org/?p=545
回歸基督精神同盟
http://backtochrist.xanga.com
青台
http://www.hkgreenradio.org

Extremely sad!  On March 11, a terrible magnitude 9 earthquake, followed by a devastating 10-m high tsunami, mercilessly destroyed most of North-Eastern coast of Japan.  Over ten thousand were killed.  Many more have lost their families, homes, and all they have.  Those in relief camps are facing shortage of electricity, food, water, and shivering in sub-zero temperatures; some of the victims actually died in the camps!  The deadly nuclear disaster in the Fukushima 1 Nuclear Power Plant continues to unfold.  Radioactive contaminants were detected in vegetables, milk, other foods, and even in the tap water of Tokyo.  The catastrophes are still going on, countless Japanese are still suffering.  Japan, our hearts are with you, we support you!

The Unitarian Universalist Association and the Unitarian Universalist Service Committee have jointly set up a UUA/UUSC Japan Relief Fund, click here for details and to donate.  Thank you!

by Rev Silas Wong 黃國堯牧師
Progressive Christian Fellowship (PCF) 進思基督徒團契
http://www.hkflash.com/diary/read.asp?id=silaswong&aid=18800101

今午，我到了旺角香港基督徒學會會址出席了進思基督徒團契舉行的《宗教右派》一書的討論會。這是近期該團契每月一次聚會研讀的書藉。今次請了其中一位作者秦晞輝來分享，他寫的一篇為「宗教霸權關注行動」，內中提及他在二ＯＯ九年在臉書發起遊行，由恩福堂走至明光社，並引起當時社會關注宗教右派的所為。秦現為中大政治與行政學系二年級學生，中小學時都在基督教學校讀書，故對基督教中的權威和順服教導不以為然。另外，團契也請了尋道會人文組召集人虞瑋倩（貓姐）作主持，她曾是浸信會多年會友，後來毅然離教，並成為反對基督教霸權的先鋒之一。　

在是次分享中，大家都把焦點放在基督教叫信徒順服執政掌權的文化，因為權柄是出於神，因此信徒便理所當然地順從。問題是沒有公義和傷害人的宗教及政府權柄，信徒仍要愚忠地順從嗎？就如希德拉殺害無數猶太人及侵略歐洲各國也要接受嗎？所以，要有獨立思考，而不服膺權威，並且要忍受強大的壓力，這才能作個真正敢言的信徒呀！很多教內的人都為著得到政府的利益或地產商的好處而不敢出聲批評，這種埋沒良知的情況比比皆是。

秦晞輝在文章中講說：宗教右派之所以有巨大的影響力，並不是一兩個人的文章，而是因為教會日夜無間的佈道感召。這話一語道破教會洗腦式的訓示，叫信徒失去了敏銳性，就連教會在社會上應有的公義也不顧了。秦在改正教會這般狀況不表樂觀，但世事無絕對，就如今天非洲和中東地區多國的政治變化，也始料不及。

二零一一年一月十六日，尋道會與橄欖山（由聖公會牧師及前立法局議員馮智活牧師創辦）在馬丁路德金日前夕合辦「從馬丁路德金到今天香港民運」紀念聚會。

馬丁路德金（1929-1968）是美國黑人、牧師、博士、民權領袖、諾貝爾和平獎得主，以非暴力不合作運動，爭取種族平等，被捕三十次，並多次入獄，最後被刺殺身亡。美國定一月第三週一為馬丁路德金日，是全國公眾假期。

聚會當日，播放了短片介紹他的生平事跡，他扣人心弦之著名「我有一個夢」演說，及他的最後演說。在討論時段中，馮智活牧師分享了他對香港民主運動的一些獨到體會與見解：
（一）馬丁路德金作為社運領袖最令人折服的氣質就是自我犧牲的精神。他的名句「如要犧牲，願那是我」和「可能要流血，但要流的是我們的血」，最令人敬佩。這難能可貴的精神是今天的民運領袖所應該響往與仰望的。馮牧師點名舉例說 Malcom X 及司徒華便具有此高貴特質。
（二）今天香港的民運缺乏一個清晰的中心。像馬丁路德金時的黑人人權問題，或零三年香港基本法廿三條立法時能號召五十萬人上街抗爭的，所有人都關心及願意為之付出的核心課題。
（三）今天香港民運在塑造議題上欠缺清晰。例如貧富矛盾，實在是一個嚴重而逼切的社會問題。但社運界未能簡單、清晰、有效地將此向香港市民解釋，於是未能凝聚關注，無法動員。
（四）香港民運界內部存在私心，互相利用，也欠缺求大同存小異之包容精神。不團結，又何來成功？從基督徒的角度看，香港民運界正急需一份愛鄰如己、無私奉獻的基督精神。

On January 16, 2011, the eve of Martin Luther King Day, Unitarian Universalists Hong Kong and the Mount of Olives (founded by Rev Fung Chi-wood, Anglican priest and former legislator) organized a memorial gathering titled "From Martin Luther King to the Democratic Movement of Hong Kong." 

Rev Dr Martin Luther King Jr (15 Jan 1929 - 4 Apr 1968) was an American clergyman, a prominent leader in the African American civil rights movement, and Nobel Peace Prize winner. He is best known for the advancement of civil rights in the United States using nonviolent methods. He has been arrested for 30 times and finally got assasinated at an age of 39. King is a heroic leader in the history of modern American liberalism. The third Monday of January is the public holiday in USA devoted to Dr King. 

In our memorial gathering, short videos were shown of his life story, the famous gripping "I Have a Dream" speech, and his final speech "I've Been to the Mountaintop." During our discussion session, Rev Fung shared his incisive observations and reflections on the present situation of the democratic movement of Hong Kong: 
1  The most admirable quality of Dr King is his spiritual quality, namely, the spirit of self sacrifice. "River of blood may have to flow before we gain our freedom," King addressed, "but it must be our blood." It is this noble spirit that today's democratic leaders in Hong Kong should aspire. Rev Fung named Malcom X and Szeto Wah among those rare examples who possess this remarkable spiritual quality. 
2  A clear unifying central issue is lacking in the present democratic movement of Hong Kong. During the time of Martin Luther King, the terrible human rights conditions of African Americans in the United States served as a unifying issue. In Hong Kong, back in 2003, the impending national security legislation under Article 23 of the Basic Law had successfully recruited a massive half million demonstration. Such a central issue which could unify the spirit of Hong Kong citizens is now missing.  
3  The present democratic movement in Hong Kong is unable to shape a focus to unify the attention of the public. For example, conflicts between the rich and the poor is a serious and pressing social problem. But the social movement sector has not been able to present a simple, clear, and effective message to the people to draw their interest and recruit them to action. 
4  Self-interest is commonplace within the pro-democracy community of Hong Kong. They often utilize each other. Tolerance of different ideas is also lacking. Without unity, how can the democratic movement succeed? From the Christian point of view, the democratic movement of Hong Kong is in need of the spirit of love and the spirit of selfless giving of Jesus Christ.

The age of artificial life has come.  The universe, including life, continues to be demystified.  Is life divinely created by God or just another physical structure subject to human manipulation?  God continues to shrink.  Paul Tillich's idea of God as "ground of being" perhaps in effect announces that science has chased God to His final refuge of a thin film of mystical "ground" under the feet of everything.

人造生命的時代來臨了。宇宙和其中的生命繼續被去神秘化。生命是否上帝神聖的創造？抑或只是另一個任人拆解和操控的物質結構？上帝繼續萎縮。當蒂利希（田立克）呼喊上帝是「存在的基礎」，他或許實在是宣告科學已把上帝驅趕到祂的最終歸宿：萬物腳下踏著的一層薄薄的神秘「基礎」。

I often consider my life to be a journey of Truth-seeking.  As such, I explore a wide range of worldviews, including various world religions and atheism.  With Unitarian Universalists Hong Kong (UUHK), I have paid eye-opening visits to the Eastern Orthodox Church and the Bahai community in HK.  This time, on May 8, 2010, we visited the Zoroastrian community.

Because of the impending visit to a stranger religion, I have done a little homework.  To my surprise, members of this little-known religion have made major contributions to the British colony in her early days.  More surprisingly still, this small ancient religion has a profound influence on a hugely popular religion in the West, namely, Christianity.  Some biblical scholars maintain that, in the Gospel of Matthew, the magi from the east visiting the baby Jesus were Zoroastrian priests.  The reason, they say, for inclusion into the narrative the then prestigeous Zoroastrian priests is to enhance the creditability of Jesus as the Messiah.  Also, the Bible is full of Zoroastrian concepts: God/Satan, Heaven/Hell, Angels/Archangels, Judgment, and Bodily Resurrection.  (1)

On the day of visit, when I arrived at the Zoroastrian Building in Causeway Bay, I could spot the symbol of Faravahar on the outer wall (figure 2).  The soft-spoken and very friendly priest Homyar explained to us the basics of his religion.  The founder was Zoroaster (628-551 BCE); his name appeared in Nietzsche’s famous “Thus Spoke Zarathustra.”  Zoroastrianism was the national religion of Persia and the most influential religion in the Middle East at the time of Jesus.  Its main God is Ahura Mazda, “Ahura” means creator, “Mazda” wisdom.  Good thoughts, good words, and good deeds are her three basic principles.  The scripture is Avesta, mainly accounting the life and teachings of Zoroaster.  Fire is believed to be the earliest creature, symbolizing God’s eternity and mercy; therefore, all their temples have an ever-lite sacred fire.

Regarding adherents’ current religious practices, every member will wear the symbol of Faravahar, the guardian angel, as a necklace.  They don’t smoke, for smoking blasphemes the fire.  Every youth will pass through an adult ceremony, in which (s)he will start wearing a white underwear with a small pocket in the middle of the collar (figure 3), a symbol of keeping good deeds done every day.  The religious identity is inherited and they do not accept converts.  Their children are encouraged to marry within the religion.  Women married to outsiders will be considered as leaving the religion, men marrying outsiders have not this problem.  Priesthood is also inherited, passing only to sons.  Homyar joked that he has a daughter and so his line of prienthood has been cut off.

The origin of HK Zoroastrians can be traced back to the 17th century, when Muslims conquered Persia.  Some Persian Zoroastrians fleed to Mumbai, India, where they were called “Parsee,” meaning a people from Persia.  After the Opium War, they followed the British colonists to Hong Kong.  More famous figures included Sir Hormusjee Naorojee Mody, a co-founder of the University of Hong Kong.  The Mody Road in Tsim Sha Tsui was named after him.  Jehangir Hormujee Ruttonjee was the founder of the Ruttonjee Hospital.  The Star Ferry was started by Dorabjee Naorojee Mithaiwala.  Parsees also helped establish the HSBC Bank and the Hong Kong Stock Exchange.

After the introductory lecture, Homyar guided us to visit the prayer hall, the center of which is the sacred fire fed by sandalwood (figure 1).  Homyar stressed that they worship not the fire, but God through the fire.  Afterwards, we took a fifteen minutes walk to the Parsee Cemetery in Happy Valley, which was built as early as 1852.  Celebrities’ names such as Sir Hormusjee Naorojee Mody and Jehangir Hormujee Ruttonjee can be found there.  At present, however, there are only about 200 Zoroastrians in Hong Kong (only about 210 000 in the whole world) and they have been largely forgotten by the rest of Hong Kong.

This visit added an important piece to the jigsaw puzzle of my life, linking together fragments such as the Star Ferry, the University of Hong Kong, the HSBC, and Christianity.  It forced me to reflect deeply whether Christianity is really that special and sacred, as many of her core symbols were merely borrowed from earlier religions.

Articles related to Zoroastrianism from Universalist Herald:
http://www.universalist-herald.net/2Interf.html 
http://www.universalist-herald.net/Magi.html 


我一直覺得自己的一生是一趟追尋真理的旅程。所以我對不同的世界觀感興趣，包括世界各大宗教和無神論。以前跟尋道會探訪過包括東正教和巴哈依教等世界宗教在香港的群體，大開眼界。今次，於一零年五月八日，跟她拜訪香港的瑣羅亞斯德教群體（又稱「祆教」（音軒，意即天示之教）或「拜火教」）。

因為將要拜訪這個對我來說新奇的宗教，事前找了一些相關資料。原來這個鮮為人知的宗教的教徒在香港開埠時期有著舉足輕重的貢獻。更出乎意料之外的，這個日漸式微的古老宗教原來對基督宗教影響深遠。有學者認為馬太褔音中從東方來探望嬰兒耶穌的幾個博士很可能就是祆教的祭司，並且推論馬太褔音的作者之所以將祆教祭司寫入馬槽故事之中，是希望借助這些當時德高望重的人物建立耶穌作為彌賽亞的可信性。除此之外，《聖經》原來還充滿著祆教的觀念：神與魔鬼之爭、光與黑暗、天堂與地獄、天使與天使長、最後審判、身體復活等等。(1)

拜訪當天，來到銅鑼灣善樂施大廈（外語名稱正是 Zoroastrian Building），在外牆已看見祆教的標誌 Faravahar（圖 二）。招待我們的祭司 Homyar 向我們講解該教之基本。祆教的始創人是瑣羅亞斯德（又譯查拉圖斯特拉，公元前628－551年）。尼采名著《查拉圖斯特拉如是說》就是用了他的名字。這宗教是波斯的國教，亦是耶穌時代中東一帶最具影響力之宗教。它的主神是阿胡拉·瑪茲達（Ahura Mazda，Ahura 意即「創造者」、Mazda意「智慧」）。祆教的三大基本教條是：好的思想、好的話語、好的行為。該教的主要經典是《阿維斯陀》，主要記述瑣羅亞斯德的生平及教訓。他們認為火是神最早的創造，象徵著神的絕對和至善，所以神廟必有長期點燃的聖火。

說到他們的宗教生活，祆教標誌 Faravahar 可說是守護天使，每個教徒都會作頸鍊帶在身上。他們不吸煙，因為褻瀆火。教徒一代傳一代，基本上不接受外人信教。青年在成人禮時會穿上一件白色短袖內衣 （圖三），胸前有一小袋子，象徵盛載每天的好行為。家庭鼓勵子女教內通婚，女子嫁給教外人便算離教，男子娶教外人則無問題。祭司制度是世襲的，只傳男子，Homyar 笑言他有一個女，所以斷絕了承繼。

至於香港祆教教徒的來源，可追朔到公元七世紀，伊斯蘭教征服波斯，部分堅信祆教的波斯人，於是移居印度許孟買。這些人在印度被稱為巴斯人（Parsee），即來自波斯的人。鴉片戰爭後，巴斯人隨英國人來港。香港比較著名的巴斯人有香港大學創辦人之一的麼地（尖沙咀的摩地道便以他命名）、創辦律敦治醫院的律敦治、天星小輪前身九龍渡輪公司的創辦人 Mithaiwala、滙豐銀行和聯交所的創辦成員等。此外，香港旭龢道和碧荔路也以祆教教徒命名。祆教在香港曾被稱為「白頭教」，因為祭司是戴上白帽的。

講解後，Homyar 帶我們參觀祈禱禮堂，內有檀香木聖火（圖 一），這個火，可說是崇拜的中心。但 Homyar 強調他們並非拜火，而是透過火敬拜神。之後，祭司帶領我們步行十五分鐘到達位於跑馬地的巴斯人墓園。該墓園早於一八五二年建成，可以找到一些香港開埠名人如麼地和律敦治家族的墳墓。但時至今日，香港現有祆教教徒只有約二百多人（世界祆教教徒亦只有約廿一萬），在社會上幾乎已被人遺忘。

這次探訪及相關的資料搜集讓我感覺自己的人生砌圖多了一片重要的碎片，將一些零星的片段串連起來（基督教、香港大學、天星馬頭…），亦令我深思基督教是否真的特別神聖，因為她的核心象徵只不過是自然地承傳自更早的其他宗教。


1 Ken Vincent, ‘The Zoroastrians,’ Universalist Herald, Nov/Dec 2009, p. 21.  (download "zoroastrians.jpg" below)