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）。

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!

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.

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)

King's God: The Unknown Faith of Dr Martin Luther King Jr
by Robert James "Be" Scofield
Nov/Dec 2009
Tikkun

Although Martin Luther King served as a Baptist minister, this article from Tikkun shows that, as a young man in the liberal Crozer Theological Seminary (1948-1951), King rejected majority of the orthodox Christian doctrines, most central of which is perhaps the deity of Jesus. In The Humanity and Divinity of Jesus, a paper written for the class "Christian Theology Today," King clearly lays out his non-orthodox view on the deity of Jesus:

"The significance of the divinity of Christ lies in the fact that his achievement is prophetic and promissory for every other true son of man who is willing to submit his will to the will and spirit of God. Christ was to be only the prototype of one among many brothers. The appearance of such a person, more divine and more human than any other, and in closest unity at once with God and man, is the most significant and hopeful event in human history. This divine quality or this unity with God was not something thrust upon Jesus from above, but it was a definite achievement through the process of moral struggle and self-abnegation."

A few more King's liberal views on core Christian doctrines:

Virgin Birth. King is frank here: "We of this scientific age will not explain the birth of Jesus in such unscientific terms." Jesus's early disciples saw his "spiritual life so far beyond theirs," explains King, that they believed that Jesus's uniquesness could only be explained biologically. 

Bodily Resurrection. Jesus's followers "had been captivated by the magnetic power of his personality," King writes, which led them to believe that he "could never die."

Second Coming. "It is obvious that most twentieth century Christians must frankly and flatly reject any view of a physical return of Christ," says King boldly. "The final doctrine of the Second Coming is that whenever we turn our lives to the highest and best there for us is the Christ."

Regarding heaven, King understands that it is located here on earth: "When we see social relationships controlled everywhere by the principles which Jesus illustrated in life--trust, love, mercy, and altruism--then we shall know that the kingdom of God is here."

The author, therefore, concludes: "It should not be surprising then that while Dr King served a Baptist church, his first choice of religion was Unitarian Christian (which later merged with Universalism). Coretta Scott had been attending Unitarian churches for years before she met and married Martin, and they both attended Unitarian services while in Boston."

馬丁路德金的神：馬丁路德金的信仰鮮為人知的一面

眾所週知，馬丁路德金是浸信會牧師。但這篇在 Tikkun 刊登的文章說，從他在神學院時的學術論文顯示，年青時的馬丁路德金拒絕了很多正統的神學觀點，當中最核心的要數耶穌的神聖。以下的論文文字清楚解釋他對耶穌神聖的非傳統觀點：

「基督的神聖的意義在於，他的成就，對每個願意服從上帝意志的真正人子，具先導作用。基督只是在眾多兄弟中的一個原型。出現這樣一個比所有人都更神聖和更人性，同時與上帝和人聯合的人物，在人類歷史上是最重要和最充滿希望的事件。耶穌的神聖素質或與神合一，不是從上而下強加的本質，而是透過道德掙紮與自我克制過程而獲得的成就。」

馬丁路德金還有其他自由神學的思想：

童女產子。他說得清楚：「我們這科學時代不再如此非科學地解釋耶穌之出生。」他認為耶穌的門徒經驗耶穌之「靈性遠超凡人」，所以相信唯有與別不同之純潔成孕才能解釋耶穌的獨特性。

身體復活。馬丁路德金如此寫道：耶穌的跟隨者「完全臣服於他的人格力量」，至使他們相信耶穌「不可能死」。

基督再來。他大膽宣稱：「很明顯，大多數二十世紀的基督徒必須坦率地斷然拒絕任何基督身體將再來的想法。」他解釋：「基督再來這教義的意思是，每當我們的生命向最高處邁進，基督便向我們再來。」

至於天堂，他主張地上的：「當我們看到世界各地的社會關係彰顯耶穌在生命中示範的原則—信任、愛、憐憫、利他主義—那麼我們就知道，神國在這裡。」

所以，本文作者如此寫道：「這樣，我們便無需驚訝，雖然金博士在浸信會事奉，他的宗教首選是 Unitarian 基督教（它後來與 Universalism 合併）。他的夫人在認識馬丁之前，多年來都是上 Unitarian 教會的；他倆在波士頓的時候，都是參與 Unitarian 的主日崇拜的。」