剛從平安夜崇拜回來。因與兩位朋友計劃參加明年六月在香港嶺南大學舉行的文化研究研討會，趕快完成我的論文提綱。我們的專題是 A good place for living. 一位朋友將討論大澳, 另一位則討論梅窩, 而我則討論菜園村. 我的論文提綱如下:
Topic: Choi Yuen Village as Heterotopia: A Study of its Change of Function in the Process of the Protest Against the Demolition of Choi Yuen Village
Abstract: The paper employs the notion of heterotopia proposed by Foucault to analyze how the function of Choi Yuen Village has been articulated, reframed and transformed in the process of the protest against its being demolished that is due to the construction of Guangzhou-Shenzhen-Hong Kong Express Rail Link. The protest has reflected Choi Yuen Village as heterotopia understood in terms of the contrast between China and Hong Kong, urban and rural, landlords and leaseholders, service industry and farming, government and people. This paper suggests that since the protest itself is a process of rewriting the script of identity of the people of Hong Kong, Choi Yuen Village as being a heterotopia of illusion challenges the ideology of the good place for living featured by urbanization, commercialization and China-zation.
2009年12月25日星期五
2009年12月15日星期二
Advent 3: The light shines in darkness
One of the important themes in Advent is hope, and it is this hope that keeps us have faith to wait, fight on and believe. Since hope is about waiting, the difficulty of hope is not waiting itself, but rather is what kind of condition that you are are. If your condition is gradually moving towards what you are hoping (like getting married), waiting may not be that worse. But if your condition is in a desperate condition and even deteriorating (sickness), waiting may mean suffering more than hope. The latter is the context that I am going to explore the message of that ‘the light shines in the darkness, and the darkness did not overcome it.’ (John 1:5)
Unlike many countries, Hong Kong is not suffered from political oppression. Therefore, democracy in Hong Kong does not have a high priority in the mind of the people. However, when we find that the current government is lack of vision of Hong Kong, democracy becomes necessary, not because democracy saves, but because we can move away the ineffective government. Ironically, this is not something that we can decide on our own. In fact, the Chinese government uses different means to stop the process of democratization in Hong Kong. Do we really believe that we have universal suffrage in 2017? Does waiting mean anything? On the other hand, such kind of hopeless situation is also found in the concern of climate change in Copenhagen. The serious sickness of the earth does not earn the pity of many governments. Rather economic growth is still in the high priority. We have to ask how long our earth can sustain. Can we wait for the day of conversion of the governments?
Another context is that our society is getting more homogenous than before, and everyone is forced to follow a kind of pattern of life. As a result, there is not much space for the young people and different people to survive and develop their potentiality. Let me give you two examples. Firstly, there is the tendency of ‘degree-zation’. In the West, being an animal nurse does not need to have a university degree, and therefore, this is a career for those completed high school. But recently, City University will offer a degree of animal nursing. I do not see it as a matter of raising the academic standard, but rather this exploits the opportunities of the high school leavers who do not reach the university requirement. Studying at university becomes to be an only option for young people, but there is nothing left for those who fail to get into it. Secondly, due to the change of economic structure, the government has spent 10 years to fix out what the next Hong Kong is, but unfortunately, Hong Kong still relies on financial and service industry. This does not help the people much, for this will further marginalize the less advantaged. An example of these is the prices of the flats. Our city is no longer for the people of Hong Kong, but for people who are rich enough. The low birth rate Hong Kong is not because the couple does not like children, but they do not see hope in the future of Hong Kong.
The final context comes to my mind is the personal issue. Since everyone is different, I am not able to give a generalization of the issues that each person faces. How do we keep hope in a broken relationship, deteriorating health and tight budget? What is the meaning of ‘the light shines in the darkness’?
The light shines in the darkness convinces us that there is light, and Jesus is the light. Thus, the issue is not where the light is, but rather the clouds are too thick so that it prevents the light shining through. What are the clouds? The clouds are both the external conditions and internal condition that I have mentioned. Can the light shine through it even as a very weak light? And can we do something to clear the sky?
Perhaps, we have had a lot of stories of how God works in our lives. These kinds of witnesses are very powerful, for we see the light in the darkness. Although we may not be the one who has experienced such kind of God’s gracious act, we are strengthened by listening to these stories. However, I have to admit that these kinds of witnesses may sometimes be turned to a kind of ‘Q’ spirit. Thus, I prefer to say that I experience the light in the darkness in worship. Our prayers, praises, lament and thanksgiving in the worship have convinced me that God is here. Where there is worship in a church, God is there and the light is shining. This gives us the reason why we come to worship. We not just come for friendship, but also for seeing the light. On the one hand, there is a light during worship. On the other hand, we are witnessing to the light during worship.
Since the cloud is thick that it prevents the light shinning through, what we do is not just to wait for the cloud moving away. What I am thinking is that the light does not come from above only, but ironically, the light can come from darkness within, because Jesus has incarnated into the world. In other words, we can see the light in darkness. Here, I gradually realize that it is not necessarily the external frustrations make us fail to see the light. Rather our desires, expectation and dream also prevent us to see the light. What I mean is that Jesus is assumed to be the victor, not the sufferer; rich, not the poor; peaceful, not struggling. As a result, we cannot see the light, because the light that Jesus has shown us is the light in the form of suffering, poor and struggling.
God shines through our worship as well as our struggle. May this message in the Advent strengthen our hope in waiting.
Unlike many countries, Hong Kong is not suffered from political oppression. Therefore, democracy in Hong Kong does not have a high priority in the mind of the people. However, when we find that the current government is lack of vision of Hong Kong, democracy becomes necessary, not because democracy saves, but because we can move away the ineffective government. Ironically, this is not something that we can decide on our own. In fact, the Chinese government uses different means to stop the process of democratization in Hong Kong. Do we really believe that we have universal suffrage in 2017? Does waiting mean anything? On the other hand, such kind of hopeless situation is also found in the concern of climate change in Copenhagen. The serious sickness of the earth does not earn the pity of many governments. Rather economic growth is still in the high priority. We have to ask how long our earth can sustain. Can we wait for the day of conversion of the governments?
Another context is that our society is getting more homogenous than before, and everyone is forced to follow a kind of pattern of life. As a result, there is not much space for the young people and different people to survive and develop their potentiality. Let me give you two examples. Firstly, there is the tendency of ‘degree-zation’. In the West, being an animal nurse does not need to have a university degree, and therefore, this is a career for those completed high school. But recently, City University will offer a degree of animal nursing. I do not see it as a matter of raising the academic standard, but rather this exploits the opportunities of the high school leavers who do not reach the university requirement. Studying at university becomes to be an only option for young people, but there is nothing left for those who fail to get into it. Secondly, due to the change of economic structure, the government has spent 10 years to fix out what the next Hong Kong is, but unfortunately, Hong Kong still relies on financial and service industry. This does not help the people much, for this will further marginalize the less advantaged. An example of these is the prices of the flats. Our city is no longer for the people of Hong Kong, but for people who are rich enough. The low birth rate Hong Kong is not because the couple does not like children, but they do not see hope in the future of Hong Kong.
The final context comes to my mind is the personal issue. Since everyone is different, I am not able to give a generalization of the issues that each person faces. How do we keep hope in a broken relationship, deteriorating health and tight budget? What is the meaning of ‘the light shines in the darkness’?
The light shines in the darkness convinces us that there is light, and Jesus is the light. Thus, the issue is not where the light is, but rather the clouds are too thick so that it prevents the light shining through. What are the clouds? The clouds are both the external conditions and internal condition that I have mentioned. Can the light shine through it even as a very weak light? And can we do something to clear the sky?
Perhaps, we have had a lot of stories of how God works in our lives. These kinds of witnesses are very powerful, for we see the light in the darkness. Although we may not be the one who has experienced such kind of God’s gracious act, we are strengthened by listening to these stories. However, I have to admit that these kinds of witnesses may sometimes be turned to a kind of ‘Q’ spirit. Thus, I prefer to say that I experience the light in the darkness in worship. Our prayers, praises, lament and thanksgiving in the worship have convinced me that God is here. Where there is worship in a church, God is there and the light is shining. This gives us the reason why we come to worship. We not just come for friendship, but also for seeing the light. On the one hand, there is a light during worship. On the other hand, we are witnessing to the light during worship.
Since the cloud is thick that it prevents the light shinning through, what we do is not just to wait for the cloud moving away. What I am thinking is that the light does not come from above only, but ironically, the light can come from darkness within, because Jesus has incarnated into the world. In other words, we can see the light in darkness. Here, I gradually realize that it is not necessarily the external frustrations make us fail to see the light. Rather our desires, expectation and dream also prevent us to see the light. What I mean is that Jesus is assumed to be the victor, not the sufferer; rich, not the poor; peaceful, not struggling. As a result, we cannot see the light, because the light that Jesus has shown us is the light in the form of suffering, poor and struggling.
God shines through our worship as well as our struggle. May this message in the Advent strengthen our hope in waiting.
2009年12月14日星期一
爆發與變態
在北京逗留的日子，盡吃北京美食，也到南鑼鼓卷漫步。這條街保留了元朝的風貌。當中有不同小商店，附近又有不同故居（冰心，和敬公主府等等）。值得一遊，而在其中，我也買了一隻杯來懷舊和抗議。
至於會議（基督宗教與經濟發展），沒有甚麼特別。這是第 13 屆由中國社科院舉辦的有關基督宗教會議，而參加者有 110 人。查實，這會議是讓從事基督宗教研究的人走在一起，多於學術會議。對於不太喜歡交際的我，這是我第一次參加，也相信不會有第二次吧！
2009年12月5日星期六
Advent 2: A subversive humbleness (Phil 2:5-11)
Christmas is the celebration of the birth of Jesus Christ. This celebration is not just a family celebration, but also a cosmic celebration. Apart from being a sign of God’s salvation, the birth of Jesus has become a model of humility for humankind. We are taught to learn from Jesus that we should not be arrogant for what we have achieved, and who we are, for ‘Jesus did not regard equality with God as something to be exploited.’ (v.6) The incarnation of Jesus has shown us the virtue of humbleness and what the life for others is. Being humble becomes a virtue in Christian living. This is something that we should learn throughout our lives. Nevertheless, when humbleness is more associated with a kind of personal ethic and weak character, such as, never-mind and no fighting for rightness, we may distort Paul’s request, ‘Let the same mind be in you that was in Christ Jesus.’ (v.5)
Being humble in our understanding of God
The incarnation of Jesus is fundamentally a challenge to a kind of belief that reduces God to a definition of omnipotence and omnipresence. Perhaps, the incarnation does not create any problem for Chinese, for there is no sharp distinction between God and humans in Chinese culture. But this is not the case in both Greek and Jewish context at that time. For instance, the Jewish word, holy (separation), applied to God highlights the distinction between God and humanity. The people at that time find ridiculous to accept that Jesus is the incarnated God. In their eyes, the incarnation of Jesus does not reflect the humbleness and the nearness of God to humanity, but the second class of God. Thus, the implication of the incarnation of Jesus is not just about being humble in general, but being humble in our understanding of God. God is always beyond what we understand and frame. The incarnated God opens our eyes to see that God is not defined in terms of powerfulness and glory, but revealed in terms of powerlessness and suffering. I consider that this is one of the messages in Advent. On the one hand, we have to reflect in what way we have distorted the image of God. On the other, we have to be humble so that we can see God in his own revealed way. You may not agree with me, but I have seen God in the lives of the homosexual.
Being humble instead of being success
The incarnation of Jesus is a challenge to an ideology of success measured by economic and social achievements as well as power. In fact, Jesus did not come with social status that the Jews had expected. What the incarnation of Jesus challenges is not against the rich. Nor is it against people with high social status. Rather it is against an ideology of success that is inclined to see the value of a person based on what achievements he/she has had. For instance, if you successfully enter into a university, get a well-paid job, have a flat and have good children, you are a successful person. There is nothing wrong to have all these, but it is wrong that these become criterion of what success is, for we have created a lot of failed persons. More importantly, these turn our lives fail to live differently, for we have already lost the power of imagination. This is exactly that this belief has dominated society. Jesus does not have a career, a property, a family and money, but he has a vision in his life (Lk 4:18-19). His vision does not earn reputation for him, but rather he is killed for it. Despite this, he is exalted (v.11). Being humble is not only about a matter of arrogance, but also about a life lived with the vision of God. Being humble does not mean that you should not be an CEO, but be an CEO with the vision of God. In other words, being humble is to choose to live differently, not the way in accordance with the logic of success.
Being humble is to welcome and share
Finally, the incarnation of God is a challenge to a hierarchical mentality. In fact, I find that Paul has such kind of tendency in his writing. What he said that ‘taking the form of a slave, being born in human likeness, and being found in human form’ (v.7) has an implication that human form is the lower than God's nature, and therefore, the idea of kenosis (being humble) is established. It is true that human lives are fragile and vulnerable, but human lives are still invaluable. Here, I am not arguing that God’s nature and human nature are on the same status, but rather their values are understood in their own terms, not in comparison. Likewise, we are not able to compare the value of humans and animals on the same status, for they are not the same.
Thus, the incarnation of Jesus has no implication of that the human nature is secondary, but ironically this is the human nature that can accommodate God. The incarnation of Jesus is not that the divinity of Jesus is clothed with human nature, but rather the divine nature has taken human nature in its own, and vice versa. In other words, the incarnation of Jesus signifies God’s openness to humanity in which humans are invited to participate into the life of the Trinitarian God. Likewise, we are challenged to be open to God and our fellow humans.
What the incarnation of Jesus has revealed is not just a privatized form of humbleness, but a subversive humbleness, for it challenges our concept of God, challenges us to think and live differently, and to open ourselves to my fellow humans as well as God.
Being humble in our understanding of God
The incarnation of Jesus is fundamentally a challenge to a kind of belief that reduces God to a definition of omnipotence and omnipresence. Perhaps, the incarnation does not create any problem for Chinese, for there is no sharp distinction between God and humans in Chinese culture. But this is not the case in both Greek and Jewish context at that time. For instance, the Jewish word, holy (separation), applied to God highlights the distinction between God and humanity. The people at that time find ridiculous to accept that Jesus is the incarnated God. In their eyes, the incarnation of Jesus does not reflect the humbleness and the nearness of God to humanity, but the second class of God. Thus, the implication of the incarnation of Jesus is not just about being humble in general, but being humble in our understanding of God. God is always beyond what we understand and frame. The incarnated God opens our eyes to see that God is not defined in terms of powerfulness and glory, but revealed in terms of powerlessness and suffering. I consider that this is one of the messages in Advent. On the one hand, we have to reflect in what way we have distorted the image of God. On the other, we have to be humble so that we can see God in his own revealed way. You may not agree with me, but I have seen God in the lives of the homosexual.
Being humble instead of being success
The incarnation of Jesus is a challenge to an ideology of success measured by economic and social achievements as well as power. In fact, Jesus did not come with social status that the Jews had expected. What the incarnation of Jesus challenges is not against the rich. Nor is it against people with high social status. Rather it is against an ideology of success that is inclined to see the value of a person based on what achievements he/she has had. For instance, if you successfully enter into a university, get a well-paid job, have a flat and have good children, you are a successful person. There is nothing wrong to have all these, but it is wrong that these become criterion of what success is, for we have created a lot of failed persons. More importantly, these turn our lives fail to live differently, for we have already lost the power of imagination. This is exactly that this belief has dominated society. Jesus does not have a career, a property, a family and money, but he has a vision in his life (Lk 4:18-19). His vision does not earn reputation for him, but rather he is killed for it. Despite this, he is exalted (v.11). Being humble is not only about a matter of arrogance, but also about a life lived with the vision of God. Being humble does not mean that you should not be an CEO, but be an CEO with the vision of God. In other words, being humble is to choose to live differently, not the way in accordance with the logic of success.
Being humble is to welcome and share
Finally, the incarnation of God is a challenge to a hierarchical mentality. In fact, I find that Paul has such kind of tendency in his writing. What he said that ‘taking the form of a slave, being born in human likeness, and being found in human form’ (v.7) has an implication that human form is the lower than God's nature, and therefore, the idea of kenosis (being humble) is established. It is true that human lives are fragile and vulnerable, but human lives are still invaluable. Here, I am not arguing that God’s nature and human nature are on the same status, but rather their values are understood in their own terms, not in comparison. Likewise, we are not able to compare the value of humans and animals on the same status, for they are not the same.
Thus, the incarnation of Jesus has no implication of that the human nature is secondary, but ironically this is the human nature that can accommodate God. The incarnation of Jesus is not that the divinity of Jesus is clothed with human nature, but rather the divine nature has taken human nature in its own, and vice versa. In other words, the incarnation of Jesus signifies God’s openness to humanity in which humans are invited to participate into the life of the Trinitarian God. Likewise, we are challenged to be open to God and our fellow humans.
What the incarnation of Jesus has revealed is not just a privatized form of humbleness, but a subversive humbleness, for it challenges our concept of God, challenges us to think and live differently, and to open ourselves to my fellow humans as well as God.
2009年12月4日星期五
2009年12月2日星期三
We are a family?
Coming to the end of semester, I am supposed to be free. But this is not true. Apart from marking the papers and preparing for the new semester, I have to go to Beijing and Taipei for some days. Furthermore, I have to start to write my paper for Denmark's conference, and a proposal for QEF fund. Workload is still very heavy.
Recently, I have repeatedly heard something like that 'we are a family, and therefore, we should not fight with one another. We should have trust.' There is nothing wrong of such kind of saying, but what a family is. If it is talking about a family with blood tie, I may have less question about it although I am aware of that relationships in a family with blood tie is not always admirable. However, if a family is used metaphorically and is referred to a nation, a company or an institution, I have great reservation. In a family with blood tie, I may learn to forgive, but this may not be possible in a family understood as a nation or company. Forgiveness in a social context has to be linked with justice. In a family with blood tie, we can identify who the parents are, but this is hard in a social context. Does it mean that the governor is the parent or the boss is the parent? Therefore, the model of mutual respect in terms of equality and fairness is more appropriate than the model of respecting the parent, for the latter may easily be turned to support the heirarchical structure in a nation.
I do wish that our nation, company and institution is a family, but I have to be realistic. Hence, I take justice as a prior, and it is justice that can enhance trust. But in a family with blood tie, forgiveness is always possible, for trust makes it possible.
Recently, I have repeatedly heard something like that 'we are a family, and therefore, we should not fight with one another. We should have trust.' There is nothing wrong of such kind of saying, but what a family is. If it is talking about a family with blood tie, I may have less question about it although I am aware of that relationships in a family with blood tie is not always admirable. However, if a family is used metaphorically and is referred to a nation, a company or an institution, I have great reservation. In a family with blood tie, I may learn to forgive, but this may not be possible in a family understood as a nation or company. Forgiveness in a social context has to be linked with justice. In a family with blood tie, we can identify who the parents are, but this is hard in a social context. Does it mean that the governor is the parent or the boss is the parent? Therefore, the model of mutual respect in terms of equality and fairness is more appropriate than the model of respecting the parent, for the latter may easily be turned to support the heirarchical structure in a nation.
I do wish that our nation, company and institution is a family, but I have to be realistic. Hence, I take justice as a prior, and it is justice that can enhance trust. But in a family with blood tie, forgiveness is always possible, for trust makes it possible.
2009年11月29日星期日
Advent 1: God's presence in his coming
The movie, 2012, is about the overwhelming natural disaster. One of the shots of the movie is that the Italian Prime Minister joined with the people prayed in Vatican instead of boarding, but there was no miracle. Ironically, St. Peter Cathedral was collapsed and the attendants were killed. Since 2012 is not a Christian movie, we should not expect that there is a shot that God finally manifests and saves.
Regarding the emergence of natural disasters, Christians normally have two kind of responses. Firstly, they are inclined to correlate natural disasters to the Parouisa (the second coming of Jesus). There is nothing wrong of this inclination, because this is what Jesus’ words have implied. He said,
Look at the fig tree and all the trees; as soon as they sprout leaves you can see or yourselves
and know that summer is already near. So also, when you see these things taking place, you
know that the kingdom of God is near. (Lk 21:29-30)
As a result, with reference to the frequency of natural disasters, they conclude that Jesus will come back soon. In this mentality, they are eager to preach the gospel and to be alert. Secondly, some Christians are inclined to provide theological explanations of natural disasters in order to show that the natural disaster does not come at its own, but under God’s control. This has happened in the outbreak of SARs in 2003, and tsunami in 2004. Religious reason is always very appealing and welcome during the time of natural disasters, for our normal rationality is suspending, and we need reason to go on. Are we satisfied with either of these explanations?
I prefer to neither of them. The message of today’s scripture (Lk 21:25-36) is not about the prediction of the coming of Jesus, for Jesus has said clearly that ‘about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.’ (Mk 13:32) Hence, the core message of the passage is simply that God would not leave us alone. Catastrophe can kill, but this is not the last word, for God would save. But is this our experience? For example, does God save our people in the Sichuan earthquake in 2008? One may argue that if God did not stop it, the degree of catastrophe would be more serious. Some even may argue that the earthquake is not far from worldwide, and therefore, Jesus has not returned yet. I have no interest to explain the reason behind the disasters, for the attempts to explain the unexplainable is simply an attempt to control. To believe is learn to accept the unexplainable in lives.
Today scripture not only tells us, but also comfort us that we should not be afraid of what is and will be happening, because in the midst of catastrophe, we will not only see the glory of God, but God’s glory means that God will save (v.27-28). How can we see the people killed in the earthquake without fear? How can we see the people suffered in the time of flooding or drought without fear? In fact, fear is the natural instinct of humankinds in order to prepare ourselves for the worst. There is nothing wrong to fear, but if afraid of something has made you lose the courage to challenge and the hope to fight on, we have submitted to fear more than that fear helps us to prepare. Thus, the promise of God’s salvation has two senses. Firstly, it is about the final salvation. God would not leave us alone. Secondly, in the interim, the promise of God’s salvation strengthens our hearts so that we would not be defeated.
To be honest, the church has no exemption from the destruction of natural disasters, if any. In the movie, 2012, the Vatican is demolished, and the people who pray are killed. I do not think that this is an intention of the director to show that there is no God. On the contrary, I appreciate it very much, because the people of God share the same destiny of the people. Bishop Oscar Romero who was assassinated in El Salvador said, ‘I am pleased to know that my priests are also killed, because we share the fate of my people (they are killed by the military).’ The scripture reminds us to see the fig tree and all the trees to know when God’s kingdom is near. We, Christians, may be comforted by this message. But what does this message mean to non-Christians who are in suffering? I think they need a message of God’s presence instead of a message of waiting for the realization of God’s kingdom. Has God’s kingdom arrived or is God’s kingdom coming soon?
It is both, because the incarnation of Jesus is the concrete realization of God’s kingdom, and his Parousia is the complete realization of God’s kingdom which is coming soon. Thus, it is our responsibility to show to non-Christians (the world) the concrete realization of God’s kingdom instead of the completer realization of God’s kingdom, for waiting for God’s kingdom, for them, is simply the absence of God. Matt 25: 31-46 tells us that the presence of God’s kingdom is revealed not in words, but in deed.
In church calendar, the advent is a time to remind us that we should not be afraid, for Jesus is coming. How can we proclaim the message of comfort to our society that does not believe in Jesus' coming? Do we turn our Christian message of comfort to be a message of an absent God?
Regarding the emergence of natural disasters, Christians normally have two kind of responses. Firstly, they are inclined to correlate natural disasters to the Parouisa (the second coming of Jesus). There is nothing wrong of this inclination, because this is what Jesus’ words have implied. He said,
Look at the fig tree and all the trees; as soon as they sprout leaves you can see or yourselves
and know that summer is already near. So also, when you see these things taking place, you
know that the kingdom of God is near. (Lk 21:29-30)
As a result, with reference to the frequency of natural disasters, they conclude that Jesus will come back soon. In this mentality, they are eager to preach the gospel and to be alert. Secondly, some Christians are inclined to provide theological explanations of natural disasters in order to show that the natural disaster does not come at its own, but under God’s control. This has happened in the outbreak of SARs in 2003, and tsunami in 2004. Religious reason is always very appealing and welcome during the time of natural disasters, for our normal rationality is suspending, and we need reason to go on. Are we satisfied with either of these explanations?
I prefer to neither of them. The message of today’s scripture (Lk 21:25-36) is not about the prediction of the coming of Jesus, for Jesus has said clearly that ‘about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.’ (Mk 13:32) Hence, the core message of the passage is simply that God would not leave us alone. Catastrophe can kill, but this is not the last word, for God would save. But is this our experience? For example, does God save our people in the Sichuan earthquake in 2008? One may argue that if God did not stop it, the degree of catastrophe would be more serious. Some even may argue that the earthquake is not far from worldwide, and therefore, Jesus has not returned yet. I have no interest to explain the reason behind the disasters, for the attempts to explain the unexplainable is simply an attempt to control. To believe is learn to accept the unexplainable in lives.
Today scripture not only tells us, but also comfort us that we should not be afraid of what is and will be happening, because in the midst of catastrophe, we will not only see the glory of God, but God’s glory means that God will save (v.27-28). How can we see the people killed in the earthquake without fear? How can we see the people suffered in the time of flooding or drought without fear? In fact, fear is the natural instinct of humankinds in order to prepare ourselves for the worst. There is nothing wrong to fear, but if afraid of something has made you lose the courage to challenge and the hope to fight on, we have submitted to fear more than that fear helps us to prepare. Thus, the promise of God’s salvation has two senses. Firstly, it is about the final salvation. God would not leave us alone. Secondly, in the interim, the promise of God’s salvation strengthens our hearts so that we would not be defeated.
To be honest, the church has no exemption from the destruction of natural disasters, if any. In the movie, 2012, the Vatican is demolished, and the people who pray are killed. I do not think that this is an intention of the director to show that there is no God. On the contrary, I appreciate it very much, because the people of God share the same destiny of the people. Bishop Oscar Romero who was assassinated in El Salvador said, ‘I am pleased to know that my priests are also killed, because we share the fate of my people (they are killed by the military).’ The scripture reminds us to see the fig tree and all the trees to know when God’s kingdom is near. We, Christians, may be comforted by this message. But what does this message mean to non-Christians who are in suffering? I think they need a message of God’s presence instead of a message of waiting for the realization of God’s kingdom. Has God’s kingdom arrived or is God’s kingdom coming soon?
It is both, because the incarnation of Jesus is the concrete realization of God’s kingdom, and his Parousia is the complete realization of God’s kingdom which is coming soon. Thus, it is our responsibility to show to non-Christians (the world) the concrete realization of God’s kingdom instead of the completer realization of God’s kingdom, for waiting for God’s kingdom, for them, is simply the absence of God. Matt 25: 31-46 tells us that the presence of God’s kingdom is revealed not in words, but in deed.
In church calendar, the advent is a time to remind us that we should not be afraid, for Jesus is coming. How can we proclaim the message of comfort to our society that does not believe in Jesus' coming? Do we turn our Christian message of comfort to be a message of an absent God?
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