When I was in College, I spend my weekends tutoring Cambodian refugees/immigrants in Lowell Massachusetts. (It was the 1990s) Once the teachers asked a Cambodian teenager who he admired the most, I was surprised by his answer: “President Jimmy Carter”. When Carter was president, this teenager was too young to have any meaningful understanding of who Carter was. He then explained, “President Carter allowed my family to come to America.”

Allowing families from suffering parts of the world to come to America is a life changing humanitarian gesture that this nation is well known for. Immigrants are in general thankful. In this tradition, President Biden announced his plan for allowing (illegal) immigrants a path to citizenship over 8 years as a reversal of President Trump’s “anti-immigrant” policies.

As an immigrant myself, and having served among Cambodian immigrants, international students, Chinese immigrants, and inside Honduras, I believe I can give a more diverse point of view than a typical American Christian. I would like my Christian friends to lend theirs ears to a few of my stories.

There are 11 million undocumented immigrants in the US. Roughly 1 million of them came from Honduras. Much of the discussion surround what happens at the US southern border. However, if you think that the problem begins at the southern border, you are hundreds of miles away from the root cause.

Honduras has a population of 9.7 million on paper, 1 million of whom are in the US. Any country losing 10% of its population, especially 10% of their most educated workforce, will quickly descend into chaos. Here is a true story: in a Honduras public school, there was a teacher who was drawing a salary for many years. But he never showed up in the classroom. His students never received the education they deserve. Eventually when the school was audited, they discovered the teacher driving a cab in Manhattan.

The mission organization that I serve runs a children center in southern (rural) part of Honduras. This is the picture in a typical Honduran village: there are no capable men. In the village, there are only women, old men, and children, lots of children. One of the churches I visited in a village of 200 population have 1 elderly man in his 70s as the pastor. 10 women as Sunday school teachers, and 80 children most of them younger than 10.

Average age of first pregnancy for a girl in rural Honduras is 14. Migrant workers come through the village during rainy season to work on farms, they get the local girls pregnant. They left for the cities once the farming season is over to look for jobs. So the poor girls are left behind with the children. The cycle repeats itself year after year, a girl may have 5 or 6 children, each of them by a different father, and none of the fathers stay to care for them.

Once they are in the cities, the men’s next stop would be heading to the US. Especially those who have the means to do so. Sometime the ticket to go the the US is the ability to speak English, but often it is through the drug trade that they punch their ticket north. Capable men run away from the country, the rest of the country, including the abandoned mothers and their children, are left behind in poverty.

The US immigration policy is spawning a humanitarian downward spiral. People migrate from Honduras to the US because the economy is bad. Those who are capable left, leaving the less capable behind. Economy get worse, more people want to leave.

Don’t forget the elephant in the room: DRUGS. The drug trade through the southern border destroys lives and family. The migration pattern and the drug trade are closely related and promote each other.

On to discussing another group of people whom I serve: Chinese immigrants. There are two groups of Chinese immigrants: professionals and grass-root workers. They practically live in two separate worlds, their paths seldom cross except for the former being served by the latter while eating or shopping at Chinatown.

Chinese professionals are concerned with limits in H-1B visas which they are competing over a limited quota against Indian and European professionals. Latin American immigrants at are not likely to be competing with Chinese professionals in terms of visa or jobs. However, since the total quota of immigrants per year is not likely to increase, allowing Latin American immigrants to get citizenship is going to make our H-1B professionals wait longer to get their green card/citizenship. My software engineer friend from India jokes that, at the current rate, he will become a US citizen when he turns 103.

Chinese immigrants who are grass-root workers faces direct competition for the limited government resources with Latin American immigrants. Affordable housing being the most critical. They also compete for low skilled jobs. In a time of economic boom, jobs are easier to find. In the current COVID climate, such competitions are less than friendly. I had a very well meaning coworker, a well-educated suburban professional, who was very surprised when I describe to her that the urban Chinese church that I served did not welcome the “immigrant friendly policies” of the Obama administration. After hearing my explanation, she just went, “Oh well, that make sense.”

At this point, you may ask “so what is your point, Kai?”. My point is, there are many many points instead of just “a point”. Americans are brainwashed to reduce every issue to one point – who should I vote for?

Ignorance is the worst form of discrimination. For anyone living in any urban centers in the USA, we have no excuse to not get to know the stories and the struggles of immigrants. We are practically next door neighbors (in my case, I literally have an immigrant family as my next door neighbor.) For most Americans, we intentionally decide to not care about our next door neighbors. Instead we prefer to pretend to care by keeping them as images on our screens.

The point I want to make is probably best told by a very well known story:

A scholar tried to trap Jesus.

Scholar: Teacher, what must I do to experience the eternal life?

Jesus (answering with a question):What is written in the Scriptures? How do you interpret their answer to your question?

Scholar:You shall love—“love the Eternal One your God with everything you have: all your heart, all your soul, all your strength, and all your mind”—and “love your neighbor as yourself.”

Jesus:Perfect. Your answer is correct. Follow these commands and you will live.

The scholar was frustrated by this response because he was hoping to make himself appear smarter than Jesus.

Scholar: Ah, but who is my neighbor?

Jesus: This fellow was traveling down from Jerusalem to Jericho when some robbers mugged him. They took his clothes, beat him to a pulp, and left him naked and bleeding and in critical condition. By chance, a priest was going down that same road, and when he saw the wounded man, he crossed over to the other side and passed by. Then a Levite who was on his way to assist in the temple also came and saw the victim lying there, and he too kept his distance. Then a despised Samaritan journeyed by. When he saw the fellow, he felt compassion for him. The Samaritan went over to him, stopped the bleeding, applied some first aid, and put the poor fellow on his donkey. He brought the man to an inn and cared for him through the night.

The next day, the Samaritan took out some money—two days’ wages to be exact—and paid the innkeeper, saying, “Please take care of this fellow, and if this isn’t enough, I’ll repay you next time I pass through.”

Which of these three proved himself a neighbor to the man who had been mugged by the robbers?

Scholar: ³⁷ The one who showed mercy to him.

Jesus: Well then, go and behave like that Samaritan.

(from the Voice translation of the Bible)

Immigrants are our neighbors. Go and behave like that Samaritan.

近日香港社會出現驚天動地的事件，教會明顯是措手不及。疫情的急速發展，更加席捲全球，不單是香港教會大受打擊，連北美教會也不能幸免。我自己的教會出席人數大跌四成。基督徒紛紛問：「神在這事上的旨意是什麼？」

有人說這是神的懲罰，我不敢妄下斷語，神懲罰誰、神憐憫誰與香港教會何干？有人提出武漢教會在疫症橫行中有美好的見證。我們為武漢的弟兄姊妹禱告，為他們感恩。但除了禱告外香港教會真的愛莫能助。

問題是神在這事上對香港教會以至海外華人教會有啟示嗎？這危機如何變為轉機？

由1984 年中英聯合聲明簽署到1989 民運，當年教會面對前途不明的對策就是集中訓練門徒。假如有一天教會要轉入地下工作，就要有大量可以獨立運作，懂得在家中開查經班，熱心傳福音的平信徒領袖。

97 之後，預期的逼迫沒有出現。華人教會有一段平靜的日子可以增長。昔日的危機感慢慢被放下了，取而代之的是從北美和韓國帶回來 megachurch movement。教會的焦點從訓練平信徒領袖轉到大型的崇拜、音樂侍奉、有吸引力的出名牧師、出名講員。我們聚會唱歌，一開口就是「這天同聚於主聖殿」。殊不知，信徒的身體才是真正新約的聖殿 (林前6:19)。當教會把大量的資源投放在硬體的教堂中，教堂就成了我們的偶像。

不單是香港，北美的華人教會也崇尚名牧師和大禮堂。「建堂委員會」和「聘牧委員會」掌握了教會的主導。門徒訓練反而是可有可無。

教會是屬靈的群體，不是一座建築物。牧師的工作也不是每週一篇引人入勝的講章，而是「為要裝備聖徒，做事奉的工作，建立基督的身體」(弗4:12)

個人認為，神藉這機會叫教會回轉。當教會不恰當的把過份的資源投放在主日崇拜中，神就藉這疫情叫我們不得不減少主日崇拜的出席。當教會斥資億萬在地產建築物上面，神就藉這疫情叫這些建築物每天都空蕩蕩。「除掉教堂的偶像」不是說教堂裏面有偶像，而是教堂本身就成為了偶像。

時代轉變，教會也要轉型。如果我們不聽神叫我們轉型的呼召，可能下次神就會利用夏宝龍秘書長，強逼我們轉型了。

亡羊補牢，未為晚也。喜見眾教會開始網上崇拜，希望是真正的突破，而不是新瓶舊酒。多年來同工們在網上福音工作的探索和努力，也希望可以幫助教會成功踏進新的時代。

最近一位大型教會的著名牧師著文曰： 「教會是政治中立的屬靈群體」

（原文見： https://www.npac.org.hk/home/main_contents.php?name=%E7%89%A7%E8%80%85%E5%BF%83%E8%81%B2&fbclid=IwAR02YcL4nT2iSxzUBEMHjkQhOb_hfgkW2-CkYTrztJNYoBPpAbIM0su3Xek）

自己和蕭牧師有一面之緣，也敬佩他的牧養教會的成績。平心而論，他文中的論點自己也大部份認同。但讀這文章只覺得荏弱無力，有道理沒真理。

蕭牧師的教會在北角炮台山。同樣的在港島的東區，有另一位全香港聞名的牧師：來自柴灣的朱耀明牧師。以下是朱牧的「敲鐘者言」全文連結： https://www.rfa.org/cantonese/HK-Letter-04222019154851.html?encoding=traditional

朱牧的陳辭情理兼備，字字鏗鏘，堪稱公共神學的經典。為什麼一位「垂老之年，滿頭白髮，站在法庭被告欄，以待罪之身⋯⋯看似極其荒謬和諷刺，甚至被視為神職人員的羞辱」的牧師可以講出一篇充滿震撼力的陳辭，而一位身居教會高位的教牧學博士寫出來的文告卻是荏弱無力？

很簡單，因為朱牧把個人的練歷、社會的訴求和信仰的真理揉合在他的陳辭中。正如他所言：「這裏有我童年的故事、牧區的故事、香港的故事、民主的故事、最後一里的故事、雨傘運動的故事、人間和天國的故事。」

朱牧說他自己是「一個終生為上主所用，矢志與弱勢者和窮苦人同行，祈求彰顯上主公義，實踐天國在人間，傳頌愛與和平福音的牧師」。他的事奉是走在人群中的事奉，而不是躲在教會辦公室的事奉。

「身為傳道人，不能對沒有衣服穿、沒有飯吃的人說︰「『平平安安地去吧！願你們穿得暖，吃得飽』，卻不給他們身體所需要的，這有甚麼益處呢？」（雅各書2︰16）多走一步，教會應是散播盼望的群體；多走一步，教會應是擁抱傷痛的群體；多走一步，才是教會存在的真正意義。

朱耀明牧師

教會應該「中立」？「中立」字面上的意義就是「企响中間」（站在中間）。要中立，就請你先站起來，站在對戰雙方的中間。好像「守護孩子」的義工一樣。坐在冷氣辦公室，寫一篇「各打五十大板」的文章不是「中立」。根本沒有站出來，何「立」之有？充其量只可以說是「坐埋一邊」（靠邊坐）罷了！

使人和睦的人有福了！因為他們必稱為神的兒子。

馬太福音 5：9

基督徒有「使人和睦」的使命，這是我們應該堅守的信念。但我們不要廉價的福音，不要廉價的「中立教會」。要「使人和睦」就要付上代價。不肯付代價的，只是坐埋一邊，不肯站在人群中間的基督徒，你們還沒有資格說自己是「中立」的。

廉價的「中立」沒有人會收貨，「多走一步，才是教會存在的真正意義。」

這是很多教友會問的問題，有時候是黃的教友覺得教會太藍，有時是藍的會友覺得教會太包容抗爭者，更多的時候是大家都覺得教會太離地，對社會上大是大非的事情不聞不問。

第一步：諒解

近日遇見我一位亦師亦友的前輩，他跟我說：「我有看你在 Facebook 上的言論，老實說大部份的時候我都同意你的論點，但我不可能回應，也不可以按讚。」我說：「完全明白！我其實很慶幸自己這段時間沒有牧會。要是有責任在身我也不可能暢所欲言。」

很多時候傳道人和教會領袖有很多平信徒不知道的顧忌。尤其是在敏感地區有宣教事工的教會的傳道人會更加小心。他們的一言一行都會對教會構成影響，輕則為事工帶來不便，嚴重的可能威脅到其他信徒的人身安全。另外一位屬靈的長輩這樣說：「你們可以駡我們沒有原則，但無論如何我們不會做任何危害國內同工人身安全的事。」

就算是沒有國內工作的教會，他們也應該心懷牧養所有人（包括不同政見者）的使命。所以他們在公開場合都會保持中立，盡量不會得罪某一方的人。我自己是在北美地區生活，教會中大部分人都是內地背景，包容和諒解更是必要的功課。

諒解亦要包括明白傳道人的苦處。首先對平信徒來說教會是信仰的生活，但對傳道人來說卻是他們生活的一切。離開了教會平信徒可以去別的教會，也可能不去教會，但對傳道人來說，離開教會他們就失卻了謀生的途徑。

我們也要諒解的是教會面對急劇的政治變化其實和其他人和機構一樣是無所適從。我自己讀神學院的時候，是沒有政治神學這一門課的，比較接近的是社會公義的課，那是宣教學的選修課 ，也就是說其實大部份的傳道人對政治是欠缺深入的認識。

第二步：勿論斷

「你們不要論斷人，免得你們被論斷。因為你們怎樣論斷人，也必怎樣被論斷。你們用什麼量器量給人，也必用什麼量器量給你們。」(太七章一，二節)

「你這論斷人的，無論你是誰，也無可推諉。
你在甚麼事上論斷人，就在甚麼事上定自己的罪；因你這論斷人的，自己所行卻和別人一樣­。」(羅馬書 2章1節)

牧者是神的僕人，是對是錯自有神親自的審判。不需旁人指指點點。

另一方面，不論斷不等於不勸勉、不溝通。溝通要先從私下分享開始。大家好好的坐下來分享自己的意見。

倘若你的弟兄得罪你，你就去，趁著只有他和你在一處的時候，指出他的錯來。他若聽你，你便得了你的弟兄。 他若不聽，你就另外帶一兩個人同去，要憑兩三個人的口作見證，句句都可定準。 若是不聽他們，就告訴教會。若是不聽教會，就看他像外邦人和稅吏一樣。

馬太福音 18：15-17

當然牧者和領袖更加需要有溝通的胸襟。如果你願意私下和牧者交通，但牧者卻不願花時間見你，那問題就在牧者身上了。另外一個牧者的「死症」就是不願意把私下的交通保密：如果你的牧者把和你私下交通的內容當成日後攻擊、批評你或是其他人的把柄，那就「算把啦（算了吧）」！

第三步：離開？留下？

原則上不鼓勵離開教會。只有在教會領袖嚴重的違背聖經的教訓或是出賣主、出賣教會的弟兄姊妹時才應該考慮「割席」。以上已經提出了考慮「算了吧」的原因，就是教會不願意在私下和保密的條件之下和你交通。

如果教會只是沉默，沒有你希望的發聲，我們應該體諒。但教會不應容讓領袖主動的參與違背信仰的事。（留意是領袖，不是平信徒。）什麼是主動參與違背信仰的事？例如在無神論的政權之下作高官。基督徒可不可以當官？可不可以做什麼政協委員？答案是可以的。聖經中也有信徒在非信的政權之下當高官。(俄巴底 – 列王紀上 18；乃縵 – 列王紀下 5；但以理) 但是在明顯反對信仰的政權中當官就不應在教會中擔任領袖的角色。

教會也不可以主動出賣信徒，就算是反對政權的信徒也不可以出賣。自古以來教會都是避難所，包括舊約的聖殿和新約的教堂。如果教會不盡力保護每一個人的人身安全，那教會就失卻了她的天職，也是割席離開的時候了。

第四步：離開之後

教會受政權的壓力不是新近才發生的事。我自己也認識不只一位因為信仰而受牢獄之災的傳道人，其中有現在正在獄中的，也有已經殉道的。另一方面在逼迫或是利誘面前也有不少「跪低」的信徒和傳道人，有時間他們不只自己跌倒，甚至會出賣其他的弟兄姊妺和牧者。那麼教會中的領袖「跪低」以後又怎麼辦呢？

早在教會的初期，在羅馬政府的逼迫下，有不少的教會領袖背棄了信仰。那時對背棄信仰的傳道者的共識是他們是已經「嘗過主恩的滋味」卻在「得知真道以後，若故意犯罪，贖罪的祭就再沒有了， 唯有戰懼等候審判和那燒滅眾敵人的烈火。」（希伯來書 10：26-27）他們要再證明自己的得救就只有殉道。但問題不是背信者是否得救，而是他們所帶領的教會中，從他們手下領洗的會眾是否得救。在教會歷史中這叫作多納圖斯爭議 (Donatist controversy)。

在戴克理 (Diocletian) 先作羅馬皇帝時，極力逼迫基督徒，史稱「戴克理大逼迫」。那時在北非的羅馬總督對當地的基督徒卻網開一面，只需交出聖經並宣示效忠羅馬皇帝，就可免死罪。當時有些神職人員為保護會眾而屈服威權並交出聖經。（當時大部分教會只有一本聖經。）後來君士坦丁對於基督徒停止逼迫，在曾經屈服的教會中的信徒們想回到正統教會之中參與教會崇拜，但是在北非有一群以馬約里努斯（Majorinus）為首的激進派拒絕接納這些「叛教者」。後來由多納圖斯繼承了馬約里努斯的職位，所以這一派信徒被稱「多納圖斯派」。多納圖斯派認為叛教的神職人員所施行的一切聖禮（洗禮、聖餐、按立）都是無效，所以他們帶領的也不是真正的信徒。

多納圖斯爭議持續了一世紀。直至神學家奧古斯丁指出信徒的得救不是靠牧者的德行，聖禮的果效也是出自神話語的權柄，而不是出於施禮者的功德。此後多納圖斯派被視為異端，日漸衰微。

放到今天的情況，縱然因為某教會的領袖依附權貴而令你失望離開教會，希望你明白教牧的失足並不代表全教會都是假信徒。離開了某一間教會，並不代表你要和所有的弟兄姊妹割席，相反在不危害自己的人身安全的前提下，要保持弟兄姊妹之間的和睦。無論在什麼情況之下，不可以讓仇恨走進教會。

引言

哈巴谷書可能不是大家熟悉的書卷。最熟悉的可能是 2：20 

「唯耶和華在他的聖殿中，全地的人都當在他面前肅敬靜默。」

我成長的教會每週聚會開始時唱的「主在聖殿中」就是出自這經節。

其次熟悉的是保羅在羅馬書 1：17 中引用的：「義人必因信得生。」是哈巴谷書2：4 的下半節。

哈巴谷書第一章

哈巴谷書結構簡單，但內容卻充滿 Surprise。用英文 surprise，是因為不是好的「驚喜」，是不好的「驚悲」。

第一章，哈巴谷向神提出了一個我們常常會問的問題：「為什麼好人沒有好報，壞人卻橫行？」正所謂：「殺人放火金腰帶，修橋補路無屍骸」。哈巴谷是這樣問的：（1：2-4）

耶和華啊，我呼求你，你不應允，要到幾時呢？我因強暴哀求你，你還不拯救。 ³ 你為何使我看見罪孽？你為何看著奸惡而不理呢？毀滅和強暴在我面前，又起了爭端和相鬥的事。 ⁴ 因此律法放鬆，公理也不顯明。惡人圍困義人，所以公理顯然顛倒。

耶和華的回答是第一個 surprise:（1：5-6）

耶和華說：「你們要向列國中觀看，大大驚奇。因為在你們的時候，我行一件事，雖有人告訴你們，你們總是不信。 ⁶ 我必興起迦勒底人，就是那殘忍暴躁之民，通行遍地，占據那不屬自己的住處。

基本上神的回答是：「你以為現在很差嗎？我找一個更差的給你！」沒有最壞，只有更壞。

哈巴谷說：「唔係呀麻！咁都得？」（1：12-17）

¹² 耶和華我的神，我的聖者啊，你不是從亙古而有嗎？我們必不致死。耶和華啊，你派定他為要刑罰人；磐石啊，你設立他為要懲治人。 ¹³ 你眼目清潔，不看邪僻，不看奸惡。行詭詐的，你為何看著不理呢？惡人吞滅比自己公義的，你為何靜默不語呢？ ¹⁴ 你為何使人如海中的魚，又如沒有管轄的爬物呢？ ¹⁵ 他用鉤鉤住，用網捕獲，用拉網聚集他們。因此他歡喜快樂， ¹⁶ 就向網獻祭，向網燒香，因他由此得肥美的份和富裕的食物。 ¹⁷ 他豈可屢次倒空網羅，將列國的人時常殺戮，毫不顧惜呢？

哈巴谷的境遇和香港的是不是很相似？早在一切發生之前，香港已經是一個「律法放鬆，公理也不顯明」的地方。「笑貧不笑娼」不是共產黨教的。高地價是英治留下來的政策。教會又中產又離地也不是一朝一夕的事。

之後迦勒底人來了，一切比以前更加不堪。那殘忍暴躁之民，通行遍地，占據那不屬自己的住處。而且迦勒底人是國際性的，他們殺戮的是列國的人。「他用鉤鉤住，用網捕獲，用拉網聚集他們。因此他歡喜快樂， ¹⁶ 就向網獻祭，向網燒香，因他由此得肥美的份和富裕的食物。」 他們用的不是魚網，而是天網 big data 罷了。

哈巴谷書第二章

哈巴谷對耶和華的回答不服氣：

我要站在守望所，立在望樓上觀看，看耶和華對我說什麼話，我可用什麼話向他訴冤。

耶和華的再次回答是： 「我會審判不義的人，就從迦勒底人開始。」

將這默示明明地寫在版上，使讀的人容易讀^[b]。 ³ 因為這默示有一定的日期，快要應驗，並不虛謊。雖然遲延，還要等候，因為必然臨到，不再遲延。

神把迦勒底人的罪狀一一列出來。哈巴谷在第一章只是列舉了「侵略」和「拜偶像」的罪，神在這裡列了五大罪：

1. 侵略列國 （v. 4-8)
2. 貪財 (v.9-11)
3. 以人血建城 (v.12-14)
4. 醉酒 (v.15-17)
5. 拜偶像 (v. 18-19)

2:20 「唯耶和華在他的聖殿中，全地的人都當在他面前肅敬靜默。」神宣判了，全地的人都有罪。「自高自大，心不正直」，唯義人因信得生。

 哈巴谷書第三章

哈巴谷也沒有話說了！第三章是「先知哈巴谷的禱告，調用流離歌。」

一般來說先知書寫到這裡，通常都是叫以色列民悔改回轉，回轉之後神會寬恕，以色列國會重建等等。這裡悔改和寬恕欠奉。只有哈巴谷對耶和華的威嚴的讚美。神是會給人悔改回轉的時機，但這時機不是無限期延長，「暫緩」不是「撤回」，要來的始終要來。「因為這默示有一定的日期，快要應驗，並不虛謊。雖然遲延，還要等候，因為必然臨到，不再遲延。」

審判來到的時候「錯就要認，打就企定」。哈巴谷的「義人因信得生」，以信心完結這一卷書： (3:16-19)

我聽見耶和華的聲音，身體戰兢，嘴唇發顫，骨中朽爛，我在所立之處戰兢。我只可安靜等候災難之日臨到，犯境之民上來。 ¹⁷ 雖然無花果樹不發旺，葡萄樹不結果，橄欖樹也不效力，田地不出糧食，圈中絕了羊，棚內也沒有牛， ¹⁸ 然而我要因耶和華歡欣，因救我的神喜樂。 ¹⁹ 主耶和華是我的力量，他使我的腳快如母鹿的蹄，又使我穩行在高處。

以色列以前是遊牧民族，後來有了流奶與蜜之地就成了農耕民族。「無花果樹不發旺，葡萄樹不結果，橄欖樹也不效力」無花果是甜品，葡萄是釀酒，橄欖是搾油，這些是奢侈品。「田地不出糧食」也可能重操故業回去放羊，「圈中絕了羊，棚內也沒有牛」經濟就玩完了。「維持安定繁榮」？可能嗎？真的可以回到以前的日子嗎？

如果真是「玩完」又怎麼樣？「然而我要因耶和華歡欣，因救我的神喜樂。 主耶和華是我的力量，他使我的腳快如母鹿的蹄，又使我穩行在高處。」

錦衣足食的信心不是真正的信心。因信得生的義人，他們的信心是絕了牛羊仍然因耶和華歡欣的信心。這才是香港教會需要的信心。

有一位財主，他有兩個兒子。他坐擁祖宗留下來的百畒大農莊。但他為富不仁，不單對家丁非常刻薄，還勾結官府，巧取豪奪的侵佔了農莊附近的小農民的田地。

小兒子對父親所作所為看不過眼，常以祖宗遺訓勸勉父親。但父親不聽忠告，最後小兒子忍無可忍，對父親說：「爸爸！恕我不可能和您生活下去了。請把我應得的家業分給我吧！」過了不多幾日，小兒子就把他一切所有的都收拾起來，往遠方去了。

沒有小兒子的反對，父親變本加厲。以前他還會把侵佔的農田租回給農戶耕作，如今他把農戶趕走，把地賣給發展商，蓋了工廠、酒店、賭場。他對大兒子說：「我們賣地得到的財富，幾輩子也花不盡，我們只管吃喝快樂吧！」

只是好景不常，幾年之後金融風暴，財主的積蓄在股災中蝕了大半。農莊的水源被工廠污染，種出來的農產品帶毒，不單賣不出好價錢，還惹上一身官司。家丁因為主人刻薄，見勢頭不對，紛紛離去。最後父親破產收場，一無所有。

父親醒悟過來，悔不當初，說：「怎麼當年沒有聽小兒子的勸告，離棄了祖宗的遺訓？我要起來，到小兒子那裏去，向他說：『我得罪了天，也得罪了你。從今以後，我不配稱為你的父親。我只求你像收容一個無依老人一般的收容我吧！』」於是他起來，到小兒子那裏去。

小兒子當年拿了他分得的家產，到遠方買了一間小小的有機農場，也已經娶妻生子，成家立業。在他努力經營下，小農場雖然沒有以前大農莊的規模，一家卻是不愁温飽。有幾名以前農莊的家丁也來投靠少主人。

小兒子聽見父親來看他，趕緊開車到機場把父親接到家中。他把家中最大的房間讓給父親住。父親對小兒子說：「兒啊！我得罪了天，也得罪了你。

我沒有聽從祖宗的遺訓，敗壞了祖宗的家業。

我沒有善待為我工作的人，以至家中沒有忠心的用人，只有付炎趨勢的小人。

我勾結貪官，以至我們的社會失去了公義。

我沒有保護還境，污染了坭土和水源。

現在我們的家鄉已經被我毀了，不能回去了。

兒啊！你能原諒我嗎？」

小兒子回答說：「爸爸，金錢家業都是身外物，只有親情最是重要。您安心住下來吧！以後您、我倆夫婦，還有您的孫子，三代同堂，在這地方安居樂業好嗎？」

正說話的時候，外邊忽然傳來大聲的喧嘩，來了一羣凶神惡煞的人。細問之下，發現他們是大兒子的代表律師、他的手下和法庭派來的執達吏。原來大兒子見到家族生意失敗，深深不忿。想起了在遠方的弟弟，靈機一觸，找來了以前一同合作的貪官上法庭，強說當年小兒子分家的時候，法律程序失當，所以小兒子的有機農場法律上仍屬於家族的產業，現在大兒子要以家族的名義把農場收回來。

父親聽了前因後果，怒駡說：「這不肖子…」律師截斷了他的話：「老爺子，令公子行事作風跟您以前一模一樣，只會是青出於藍，怎會是不肖呢？」

Why is it important to understand slavery in the Bible?

After all, we do not have slavery anymore in our modern society (so it seems). Therefore what can slavery in the past possibly teach us about modern working conditions?

The Bible was misunderstood

The same word can have different meaning in different context

The word “slave”, like many other words in our daily language, changes over time. In the bible the word “slave” was used over thousands of year over many different cultures and socioeconomic structures. There are much historical details for us to investigate before we can accurately discern what the bible says about slavery. Were all the slaves doing hard labor? Were slavery life long? Could the slaves buy their own freedom? How did the master treat the slaves? How was slavery and race related? Were most of the slaves a certain skin color?

Slavery was prevalent in ancient society

The bible recorded real people and real stories. Since in most of the ancient society, a significant portion of the populations were slaves. Understanding how they lived is integral understanding biblical stories.

The bible had laws regulating slavery does not mean that the bible supported slavery

This is a basic principle regarding the reading of ANY system of laws, including biblical laws. The fact that the bible had laws regarding some aspect of life does not mean that it endorses that aspect of life. For example, the bible has laws regarding divorce (e.g. Dt. 24:1) but Jesus very explicitly stated that “Moses permitted you to divorce your wives because your hearts were hard.” (Mt. 19:8). Similarly, the bible had regulations regarding war, crimes, the poor, etc. Yes, in the bible there were regulations that allowed people to be sold into slavery, but these does not mean that the bible endorsed slavery. The bible was a book written for real people, and it dealt with real life problems, even the unpleasant ones like slavery.

Master-slave relationship was an image God used to explain his relationship to us

In the Old Testament, Yahweh was know as “the God who brought you out of slavery in Egypt”. The Israelite were constantly reminded of God being the liberator who took them out of slavery.

In the New Testament, a number parables of Jesus portrait God as a master. Disciples were called to “serve” God. Even to this day, we call preachers “servants of God” and we call some officers of the church as “deacons” (“deacon” in Greek means servant). The Apostle Paul contrast the state before and after conversion as “slaves to sin” and “servants of God”.

Many modern labor practices are similar to slavery

While the word “slave” is seldom used as a legal status in modern society, slavery is still present in the modern world. In addition to the deplorable acts of sexual slavery and human trafficking, many regular jobs are in various degree dehumanizing. The father of capitalism, Adam Smith, noted that the industrial revolution had forced workers into mindless and repetitive work:

The man whose whole life is spent in performing a few simple operations, of which the effects are perhaps always the same, or very nearly the same, has no occasion to exert his understanding or to exercise his invention in finding out expedients for removing difficulties which never occur. He naturally loses, therefore, the habit of such exertion, and generally becomes as stupid and ignorant as it is possible for a human creature to become.

Adam Smith, Wealth of Nations, 1776

Economist Nobel Laureate Amartya Sen describe capabilities and agency of individuals as central to their freedom. A factory worker working long hour on an assembly line with little opportunity for advancement are therefore subjected to economic oppression, or “unfreedom”, using Sen’s term.

Understanding how God dealt with an unfair social system in the past helps us better deal with systematic immorality in the present

We believe that the bible is the Word of God. Although it was written to an ancient audience, through ancient writers, it is nevertheless applicable for the modern world. God who liberated Israel from slavery is the same God who is advocating for the poor and the oppressed today.

Every year as the winter season begins, the same battle of “Merry Christmas” versus “Happy Holiday” heats up. The politically correct say that “Merry Christmas” is offensive to people of other religions. Therefore considerate and sensitive people should use “Happy Holiday” instead.

Let us consider the following two scenarios:

Scenario A:

(Jane and Joe work at the same office.)

Jane: Happy Holiday!

Joe: Happy Holiday!

(Done till next year. Repeat the same routine every year.)

Scenario B:

Year 2014:

Jane: Merry Christmas!

Joe: Sorry! I am Jewish. We don’t celebrate Christmas. We celebrate Hanukkah.

Jane: Oh! I am sorry! Happy Hanukkah to you then! (Mental note: Joe is Jewish, and how do Jews celebrate Hanukkah anyway?)

Joe: Merry Christmas to you!

(Jane went to Wikipedia and research how Jews celebrate Hanukkah.)

Year 2015:

Jane: Happy Hanukkah! I got some chocolate gelt for your kids.

Joe: Thank you very much! You’re so thoughtful!

Jane: Glad you like it! Happy Hanukkah to you and your family!

Joe: And Merry Christmas to you!

Jane: Thank you!

Which version of Jane is more considerate and sensitive? Which scenario promotes religious understanding? The fact of the matter is, the vast majority of religious minorities are reasonable people, who will not be offended if they hear a simple “Merry Christmas”. By being political correct, we deny people their rights to be not offended, their rights to carry on a meaningful conversation about their own religions, and their rights to understand others who are different.

Obviously, for politicians and large corporations, they cannot possibly listen to every minority’s story and cater to each of their religion. Therefore a simple “Happy Holiday!” is nice and generic for them. But why should individuals speak like politicians? Why should we greet each other like we work for Walmart?

If you say “Happy Holiday” to me, I will assume that you only care about me as a customer, not as a friend.

I haven’t kept up with this blog for a while. But I am active on a different blog: iQuest That is a Hong Kong site which focus on public theology. There are much better writers than myself there. I am honored to be part of that venture. iQuest is more general audience focused and less Christian-technical focused than this post.

For fifteenminutesoverlunch, I will put more English articles as well as reflections that are too Christian focused or for iQuest.