年终感言

年复一年就象影儿出现，虚幻而短暂。

今年冬至的清晨，发生了月全食。上一次冬至与月全食的组合，是372年前的1638年。下一次将发生在2094年。如果不出意外，今天活在地上的人，到2094年还健康地享受晚年的，应该是凤毛麟角，屈指可数。

这个世界，就象一台转转乐的游戏，咱们这一辈人玩完了，该轮到下一辈人玩一小会了。毕竟碳原子在这个世界是相当紧俏的。就那么多资源，能捏成六七十亿人，算是了不得了。咱们总不能舍不得奉献自己一生不断交换而暂时累积的那些原子吧。碳氢氧氮等等，加起来也有1000000000000000000000000000个（别数了，27个○）。想通了，面对死亡，就不是那么哭哭啼啼，痴情难舍了。

人生就象一个搭积木游戏。咱们制药的人，也不过就是企图让大家的积木游戏玩得稍微开心一点，稍微持久一点。最后的结局都一样，不过百年，一百多磅的积木轰然倒下，被肢解到原子彼此道别，另有所归。菜市场上买来的蔬菜肉类，无不都是原子们的某种重新组合。至于你我是否长眠于斯或者远走高飞，活人似乎都说不清，死人就算他们知情也无法如实相告。

人活着，以消费某些原子组合为美为荣。比如，碗里的某些低热食物，手指上的某个反光不发光的钻戒，方向盘正中央的某个时不时提醒自己有高低贵贱之分的车型符号，狭窄的背所躺的床铺所在的某个不够节能的豪宅空间，肩膀上某种多装信用卡少装现金的包包，掩盖或者衬托变化中体形的某种服饰。反正大家都喜乐或者痛苦地活在通过电视与网络广而告之的某些花言巧语中。

也有人活着，以供应别人某些原子组合为美为荣。比如，上一次冬至与月全食组合的1638年里，从英国来美一年多的约翰-哈佛牧师病死了，年仅31岁。他把自己财产的一半和四百册私人图书捐赠给波士顿成立刚两年的一所大学，该大学为纪念这第一个捐赠者，改名为哈佛学院。咱们作为事后诸葛亮，也能琢磨出哈佛算是捐对了对象。

捐什么给谁是人生经济学的课题。

圣诞节，不必只是商家发财的大好节期，也可以是咱们重审人生的最佳契机。

写给内弟

玉兔正被蚕食

你开始攀升

牵着她们的手

离地越来越远

最远的冬至

你当了追日的夸父

为了美梦

团圆在满月的夜晚

（2010/12/21清晨）

Have you got room?

On a busy summer weekend, you hit the beach. You try to locate a motel not too far from the boardwalk. Signs after signs, they usually read: no vacancy.

There was no guest room when Jesus was born, as we read from Luke’s account in chapter two. Fortunately, he found room for about 280 days in Mary’s womb. For at least a few days after his birth, he shared the room for the special cows and sheep. For a couple of hours, he commanded the undivided attention of busy shepherds.

The time and manner of Jesus’ birth was as inopportune as inappropriate for Mary. Being a teen virgin, Mary was engaged to Joseph who was customarily more than ten years her senior. Contrary to our time when it was commonplace for unwed women to give birth before marriage, to be engaged and pregnant at the same time was an immoral combination punishable by death through stoning. Mary was at the mercy of Joseph who kept the engagement only after an angel of the Lord dissuaded him from quietly divorcing her, since what she bore was the very Son of God, the Savior of mankind.

The couple’s travel from Nazareth in Galilee to Bethlehem in Judea happened at the worst imaginable time. The entire Roman world was embracing a celebration of Caesar Augustus’ silver jubilee after his ascension to power 25 years earlier. Augustus was to be granted the prestigious title of Pater Patriae (Father of the Country) by the Senate early next year, also the 750^th anniversary of Rome’s founding. Augustus decreed that the entire Roman people, including the conquered Palestine, should register their vote of approval for this honorable title. When the decree reached Palestine, Quinrinius the ruler of Syria made sure all the Jewish people must go back to their hometown to register their vote of approval. Off they went. Joseph and Mary had to make a trip of no less than 70 miles, likely enduring a few days’ bumpy donkey ride up the hilly country. All the while, little Jesus was kicking around in the sanctuary made of Mary’s womb.

But God had a very different kind of celebration in mind. The announcement was made much earlier than Augustus’ decree. It was made first by God after the Adamic Fall at the dawn of humanity and then by Prophets Isaiah and Micah eight centuries earlier and Prophet Daniel almost six hundred years before Jesus’ birth. It is safe to say that none of the earthlings’ births were forecasted in such advanced notice. By all probability, people except a few Magi had forgotten all about the prophecies. Let’s have a quick refresher.

A young virgin shall give birth to a son, who is Emmanuel, God with us. His name shall be called the Wonderful Counselor, Almighty God, Everlasting Father, and Prince of Peace. He shall be born at the unremarkable town of Bethlehem. He shall be famous and exalted among all people. His entry into the world shall be in the fourth superpower counted from Nebuchadnezzar’s new Babylon. Now we know that was Augustus’ Roman Empire. Between them were Persia and Greece. The kingdom of God shall grow its reach into the ends of the earth and ultimately conquer the entire world to become the only surviving, eternal Kingdom.

In the hustle and bustle of homecoming people who were to register their vote of approval for an earthly emperor, Jesus was kicking around in the bulging belly of a young teen named Mary. To the uninformed critics, she carried her own shame and Joseph’s disgrace. To God, she is the equivalent of the Trojan horse that hides a true prince who was to wage an unprecedented, epic war of asymmetry.

When the pain of dilation intensified, Mary had to turn to a midwife. She and Joseph most probably stayed in a close relative’s already crowded four-room house consisting of the family’s kitchen near the entrance, the living room (also as bedroom) on one side, the special room for animals on the other side, and the guest room (kataluma) either in the back or above the animal room, which is accessible through a ladder. Most English bibles translate kataluma as inn. But guest quarters (as in International Standard Version), guest chamber (as in Young’s Literal Translation), or, simply, guest room in a typical Jewish house then is a more accurate translation. Apparently, Mary and Joseph had no choice but to stay in the only available room of the special animals (cows and sheep reserved for sacrificial offering). Shortly after the water broke, out came the baby Jesus. As the midwife cleaned his nostrils, cut the umbilical cord and tied the stump, baby Jesus blurted out his first cry. He was then given a simple water bath and oil massage, swaddled in cloths and placed inside a manger or feeding trough for the animals.

Let’s pause and mediate a bit deeper here. The room for special animals now became the room for Jesus’ birth place. In due time, those animals would be offered to the temple for religious sacrifice by the Jewish family. In just a little over three decades, Jesus would give himself up to be nailed on the cross as a sin offering for the whole mankind. What a remarkable juxtaposition that the Son of God must cohabit with the special animals, all reserved for sacrificial offerings! Think about it. When the world of the mortals tried to honor its king, the world of the immortals invaded to secure victory over sin and death. When the world of the mortals refused to give a royal room or bed befitting the King of kings, the world of the immortals made sure that its emissary dwelled among and identified with the special animals for the purpose of sacrifice, God’s first tactics of winning the epic war in the disguise of humiliation.

On the night of Jesus’ birth, there was a specially convened concert performed by the heavenly choir. It is free but by invitation only. The lucky guests were the unnamed shepherds guarding their flocks in the fields nearby. As shepherds, they have the responsibility of tending to their master’s flocks. In biblical time, they must not lose over 20% of the flocks under their vicarious care. If necessary, they put their lives on the line. But that night, they could care less about the flocks. They were visited upon by an angel of the Lord and dazzled by the glory of the Lord. Certainly, a sense of awe and terror sent a chill down their spine. What is happening?

But an angel said to them, “Do not be afraid, I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord. This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.” Suddenly, a great company of the heavenly host appeared with the angel, praising God and saying: “Glory to God in the highest, and on earth peace to men on whom his favor rests.” (Luke 2:10-14)

When this extraordinary, inaugural Christmas concert ended on that high note, the shepherds forgot all about the flocks. Nothing was more important in this hour of the night. They said to each other: “Let’s go to Bethlehem and see this thing that has happened which the Lord has told us about.” (Luke 2:15)

Seeing Jesus the new born King was singularly important to them. They apparently abandoned the flocks for a few hours and hurried off to find baby Jesus. In the little town of Bethlehem with a population then of no more than 200, it was probably rather easy to locate the family that hosted Joseph and Mary. Lo and behold, there was Jesus lying in a manger, sleeping in heavenly peace and keeping company with his parents and the special animals. The shepherds marveled at this wonder and spread the word around the close-knit town of Bethlehem as they danced their way back to their fields and gave praises to God. People who heard the message were amazed at what the shepherds had to say. Mary who knew the best about this event “treasured up all these things and pondered them in her heart” (Luke 2:19). Their trip started with the emperor’s mandate to register their vote of approval. Their trip ended with the birth of the only true King.

On the eighth day, Jesus was circumcised according to the Mosaic Law. He was officially named Jesus, meaning God saves, a name given by an angel before he was conceived. Jesus was legally adopted into the household of Joseph and Mary. The rest is history.

When the King of kings comes, will he find a room to dwell in? Have you got room?

Jesus found room in Mary’s womb, despite the liability of disgrace and disrepute on both sides. Mary received Jesus into her life by being willing to conceive him at great personal risk. She nurtured the new life within her to mature into a full term baby ready for delivery. She counted the cost and relinquished her rights of self righteousness and self determination. Those of us who have received Jesus into our lives can take a cue from Mary. Today, many believers of Christ sustain ridicule, harassment, discrimination, and even threat of death in various parts of the world. That is part of the cost of following Christ. Have you received Jesus into your life? If not, I invite you to receive him today. For believers, I encourage you to continue the faith journey and to grow the inner new life in Christ into greater maturity, that is, Christlikeness. Let Jesus be our life’s CONtent and conTENT.

When the King of kings comes, will he find a room to share? Have you got room?

Jesus found room and company with the special animals reserved for sacrificial offering. He lived a consecrated life of full dedication to God the Father, from the moment of birth in a manger until his last breath upon death on the cross. The life of any genuine follower of Christ is likewise a consecrated life of self denial and dying to self everyday. Everyday, we carry our cross and walk to our execution ground. Everyday, we nail a little bit more of our self that is rebellious against the will of God, until one day when we die in every sense of the word and are ready to meet our Lord and Maker. Will we take up our cross and walk with Jesus all the way? Let Jesus be our life’s roommate and companion.

When the King of kings comes, will he find a room in your schedule? Have you got room?

Jesus found room in the busy schedule of the shepherds. We live in the busiest era of human history. Does Jesus find room in our outlook calendar? Do we fill up our schedule so full that even the King of kings has to wait in line to have a one on one meeting? Do we constantly put God’s call on hold while we mind our own business? In this season of celebrating Christ’s birth, slow down your pace of life and have a Sabbath moment every now and then throughout the day and week. Marvel at the wonder of Christmas. Go tell someone else about the good news of great joy, just like the shepherds. Dance your way back to your post of daily duty. Give praises to God. Let Jesus be our life’s uncontested boss and inexhaustible joy.

送嫁

黄叶是剥落的皮屑

白雪是天价的香膏

耙子是大号的手指

你出嫁前

哥姐为你打扮梳理

你的夫家不算远

也不太近

来回一趟刚好一年

你却许诺

再会在春天

穿一身诱人的嫩绿

一如既往的抢眼

我们都耐心等你

那个小桥流水边

（谨以此诗献给若歌乡音与爱之光团契的教会草坪清扫队员们）

神学作业：关于灵恩运动

On the Charismatic Movement

Introduction

The Charismatic Movement has become one of the most debated and divisive issues for the last century of Christianity. Wherever Charismatic Movement goes, the church experiences explosive growth, contentious dispute and, oftentimes, schism. This paper, based on readings of eight books (ref. 1-8, see Bibliography) from both camps of Charismatics and Evangelicals as well as personal reflections on biblical teachings, attempts to define the movement, identify core issues of contentions, review a biblical perspective, and offer a biblical solution in view of the emerging trend.

Defining the Movement

The Charismatic Movement is a loosely defined term that broadly describes the Pentecostal Revival Movement since the turn of last century (aka the first wave), the Charismatic Renewal Movement since the 1960’s (the second wave), and the Vineyard Movement since the 1980’s (the third wave). This broad categorization of three waves is according to Peter Wagner at Fuller Theological Seminary (ref. 9). Notwithstanding the subtle differences that separate one wave from another, all Charismatic Movements bear remarkable resemblance. They all emphasize the baptism of the Holy Spirit, notably exhibited through the spectacular gifts of speaking in tongues, healing and prophecy of foretelling. For a brief overview, see chapters 1-3 in ref.8.

The Pentecostal Revival Movement finds its nearest impetus in the Holiness Movement and Wesleyan Revival as well as A. B. Simpson and the Christian and Missionary Alliance. Its deepest root is in the first Pentecost (Acts 2), thus the name of Pentecostal Revival. An early progenitor is the Montanism originated in the mid second century. The Christian Church has since been largely silent about the person and work of the Holy Spirit except during filioque controversy (more on this later) and sporadic revival movements. Most notably, until just around the turn of last century, Charles Parham (ref.10) of Bethel Bible College in Topeka, Kansas taught speaking in tongue. One of his students, the one-eyed African American preacher William J. Seymour moved to Los Angeles and started the famous Azusa Street Revival in 1906 (ref. 11), which fanned the flame for Pentecostal Movement. The birth of a new denomination (the Assembly of God) signals the coming of age of Pentecostalism. The Pentecostals emphasized the gift of speaking in tongues as evidence for the second blessing of the Holy Spirit.

Contrary to the first wave of Charismatic Movement with Pentecostalism forming their own denomination separate and apart from the mainline Protestant churches, the second wave represents the Charismatic Renewal Movement which started within the mainline churches around the 1960’s and spread to Roman Catholic Church. Interestingly, the Vatican welcomed this revival and allowed it to be a part of Catholicism. Perhaps due to its origin within the mainline churches, the second wave maintained a somewhat less antagonistic profile than the first wave and, as a result, found greater tolerance or gradual acceptance in the mainline churches. Speaking in tongues continued to be sought after, but not as an exclusive sign of salvation by the baptism in the Holy Spirit.

The Vineyard Movement or “Signs and Wonders” Movement is regarded as the Charismatic revival within the evangelical circle (ref.12). “Power Evangelism” and “Power Healing”, two books by the movement’s founder, John Wimber, characterize the underpinnings of the movement. Regardless of the fine differences with various waves, Charismatics will be the general, inclusive term used in the following discussions.

The Chinese churches are influenced by the Vineyard Movement. For example, Hong Kong churches were introduced to John Wimber and his Vineyard Movement in 1990 (ref.6). North American Chinese churches felt the impact of Charismatic Movement along with the founding of Agape Renewal Center in 1987 by Rev. Ernest Chan (ref.1), an evangelical turned charismatic pastor.

My own Charismatic-like experience was when I first accepted Christ in an early summer night of 1987. I experienced something like a flash of electric shock from my raised hand to my toe while sitting and bowing down my head. When I moved to New Jersey after graduate school in 1990, I was quickly swept into the controversy swirling in my new home church. I was invited by no less than a handful of zealous brothers and sisters as well as Rev. and Mrs. Hsu to attend a weekend of revival meeting in Long Island, which featured John Wimber and his associate evangelists such as Paul Cain. I was very much a sideline observer of the vibrant worship service followed by brief message of the word and an extended period of ministry time of speaking in tongue, prophesying and healing. That was my first and only Vineyard experience. A brother from my church was predicted by one of the associate evangelists to be a generous donor to the Kingdom of God. Later on, I also personally witnessed the healing ministries of Benny Hinn and Ezekiel Chuang in New Jersey. I saw the 1997 resignation of Rev. Fred Hsu, senior pastor of my home church, who decided to plant his own church based on Charismatic inclination and cell church model. His book details some of his charismatic experiences (ref.2), including something that happened to a newcomer to our church (p.59-60 in ref.2).

Identifying Core Issues of Contention

There are a few key issues of major differences that prove highly contentious and divisive between Charismatics and Evangelicals (or other mainline churches as well). Some concern orthodoxy, others are of orthopraxy. The following issues have been identified from my readings (ref.1-8) and personal observations. No specific citation is given, due to widespread recognition.

First is theological difference in pneumatology. While Charismatics stress the gifts of the Holy Spirit (especially those spectacular gifts of speaking in tongues, healing and prophecy of foretelling), Evangelicals emphasize the fruit of the Holy Spirit and many believe that those spectacular gifts have ceased since the apostolic age. Charismatics occasionally poke fun at Evangelicals upholding an aberrant brand of trinity (Holy Father, Holy Son and Holy Book), whereas Evangelicals blame Charismatics of being shallow in the preaching of the Word of God. Both accuse each other of not paying enough attention or respect to the person of the Holy Spirit. Evangelicals see a self-hidden Holy Spirit whose work is to exalt Christ among the redeemed people and frown at the Charismatics’ calling the Holy Spirit to come during revival meetings. More seriously than Evangelicals, Charismatics seem to take the church age as that of the Holy Spirit, the third person of the trinity and the second counselor sent from the Father (and the Son).

Second is theological difference in soteriology. Charismatics emphasize the importance of baptism in the Holy Spirit, notably demonstrated by the second blessing in the gift of speaking in tongues. Extreme Charismatics claim that unless one speaks in tongue, one is not showing evidence of being saved. Evangelicals counter that salvation is exclusively due to one’s profession of faith in the Lord Jesus Christ, not by any other name or way under heaven. Evangelicals further criticize the Charismatics of faking the gift of speaking in tongue under coaching or peer pressure.

Third is theological and pastoral difference in ecclesiology. Evangelicals reserve the pulpit teaching to professionally trained and ordained clergy, while Charismatics are open to the gift of prophesying to ordinary layperson. Evangelicals place a high premium on preaching the Word of God, but Charismatics exult in the anointing of the Holy Spirit and in showcasing the spectacular gifts of speaking in tongue, healing, prophecy of foretelling, and words of knowledge or wisdom. Evangelicals show a usually reserved and restrained demeanor during worship service, in contrast to Charismatics’ lively, vibrant, joyful and noisy worship atmosphere. Evangelicals accuse the Charismatics of conducting disorderly services unbecoming of Christians’ fruit of self-control. Charismatics, in turn, reject the old-fashioned, liturgical tradition that is rather impotent in nurturing a spirit of worship.

Fourth is in relation to demonology. Charismatics recognize the influence of the spirits in our realm and readily deploy the weapon of power encounter in spiritual warfare. Evangelicals, on the other hand, like to play safe and do not wish to unnecessarily intrude into the dangerous territory of the spirits. Furthermore, some Evangelicals went as far as daringly denouncing the uncontrollable jerking, shaking, trembling, laughing or hysterical beastly shouting by Charismatics as a sure sign of demon possession (e.g., ref.5). Paradoxically, such denouncement would directly contradict Evangelicals’ own denial of demon possession by believers, unless Evangelicals want to brand all Charismatics as fake believers. Also, such unqualified, blank accusation that denigrates the work of the Holy Spirit borders on blasphemy, a sin unpardonable according to Jesus, warned Charismatics.

Fifth is about church unity. Evangelicals see Charismatics as a force of division and dissension. Charismatics view themselves as the agent promoting church growth and a formidable force for global mission, citing the phenomenal numerical expansion of Charismatics within both reached and unreached people groups. Evangelicals dampen that assessment by pointing to significant lateral transfer of membership from mainline churches to the camp of Charismatics.

Sixth is about Christian spiritual maturity. Evangelicals express their disapproval of the shallow spirituality exhibited by Charismatics busy at rushing to the next revival meetings and laggard at digging into the Word of God. Charismatics refer Evangelicals to the uncontainable enthusiasm displayed by Spirit-empowered and Christ-loving Charismatics. Evangelicals look down upon the unreasoned desire of Charismatics in getting healed for every sickness, a flawed practice due to health and wealth theology. Charismatics stake their ground in insisting on pursuing the holistic dimensions of Christ’s salvation in body, mind and spirit.

A Biblical Perspective

What does the Bible say about the person of the Holy Spirit? How does the Holy Spirit work in biblical time and throughout church history? What does baptism in the Holy Spirit mean? Is second blessing biblically valid? What is the biblical teaching about the fruit and gifts of the Holy Spirit? Did some gifts cease to exist after the apostolic age? These are some of the knotty questions that must be untangled to achieve a sensible biblical perspective on the Charismatic Movement. The space here does not allow an exhaustive treatment. Instead, I will briefly touch on each of the above raised questions.

The person of the Holy Spirit: The bible clearly teaches Holy Spirit as the third person of the mysterious trinity (e.g., Matt.28:19, 2Cor.13:14, Jud.20-21), variously named also as the Spirit of God and Spirit of Christ (e.g., Rom.8:9). He is the second counselor after Christ (John 14:16). Both Charismatics and Evangelicals have little dispute on the person of the Holy Spirit. But Evangelicals have trouble hearing Charismatics pray as if command: “Come, Holy Spirit!”

The work of the Holy Spirit: On the night of his betrayal, Jesus outlined several major aspects about the work of the Holy Spirit (e.g., convicting, convincing, converting, counseling, comforting and Christ-exalting) as part of his upper room discourse (see John 14-16). The Book of Acts is a de facto chronicle of the work by the Holy Spirit in the apostolic age, starting from the coming of the Holy Spirit on the day of Pentecost. It is expected that Holy Spirit continues His work throughout the church age until the second coming of Christ. This is an important biblical basis on which to discuss whether or not the Holy Spirit has changed His modus operandi including His gifting of the Church.

Baptism in the Holy Spirit: Of the seven passages mentioning baptism in the Holy Spirit, four applied to the prophetic heralding of John the Baptist about Jesus’ ministry (Matt.3:11; Mk 1:8; Lk 3:16; Jn 1:33). The baptism in the Holy Spirit was predicted by Jesus (Acts 1:8) and recounted by Peter (Acts 11:15-18). Finally, Paul refers to our baptism in the Holy Spirit into one body (1Cor.12:13). It appears that baptism in the Holy Spirit has plural and related meanings in the Bible. It may simply mean the coming of the Holy Spirit during Jesus’ ministry, Pentecost at Jerusalem and later at Samaria. It may also mean the inner regeneration by the Holy Spirit. It may or may not be associated with speaking in tongue.

The second blessing or filled by the Holy Spirit: Nowhere in the Bible do we find “the second blessing”. It would seem rather arbitrary to segregate the work of the Holy Spirit into first and second blessing, as if the work of the Holy Spirit is intermittent and time-bound. However, the Bible does mention “filled by the Holy Spirit” in at least ten verses (three in Luke 1 and seven in Acts). It is reasonable to view the initial regeneration and continuing sanctification as the holistic work of the Holy Spirit. It is interesting to note that “filled by the Holy Spirit” is in passive voice, indicating it is the prerogative of the Holy Spirit, not ours.

The fruit and the gifts: The nine-fold fruit of the Holy Spirit (Gal.5:22-23) indicates the Spirit-guided maturing of Christian life in nine areas of character. The nine gifts of the Holy Spirit (1Cor.12:8-11) are to empower Christians for church ministry. Interestingly, there is no direct correlation between a person’s gift and his fruit in character maturity. It is thus possible that a highly gifted person may not bear as much fruit as expected. John White, a Canadian leader of Vineyard Movement, clearly conveyed this discordance in his book (ref.3).

Ceasation of spectacular gifts: The Bible never expressly states that certain gifts (such as those spectacular gifts of speaking in tongue, healing and prophecy of foretelling) will cease with the close of the apostolic age and the biblical canon. It is true that during the formative years of Christian church spectacular gifts greatly helped to open the mind of countless doubting Thomases. But similar argument can be made also whenever gospel is first brought to any unreached people group, especially those difficult, creative access areas. Furthermore, when Jesus was ministering among his contemporaries, most of them rejected his claim despite unprecedented works of miraculous wonders were done before their eyes. Thus, it seems rather unconvincing to argue for the ceasation of certain gifts merely based on the need or lack thereof. (Notes added in response to a reader's comment: readers should feel free to check out a comprehensvie online resource site for ceasationism at http://www.ceasationism.com/)

Is Charismatic Movement biblical? Some decry the Charismatic Movement as unbiblical and even demonical; others embrace it as the dramatic work of the Holy Spirit in our time. Who is right? Before getting any clarity and a fair answer, one may have to separate certain controversial aspects of the Movement from the Movement as a whole. It is a shared observation that Charismatics are usually highly passionate about the gospel witness, world mission, community service and church revival, not just baptism or “slain” in the Holy Spirit and speaking in tongues. Given the inevitable commingling of genuine and counterfeit followers of Christ in this side of eternity, one should never be surprised by any unsettling phenomena associated with this or any other revivalist movement. It is precisely because of the coexistence of wheat and weeds (Matt.13) or sheep and goats (Matt.25) that Jesus warned false prophets (Matt.7:15-23). Rather than indiscriminately dismissing all of the Charismatic Movement as a sham or fake, Evangelicals must objectively assess the pros and cons of the Charismatic Movement. Only then can anyone be in a position to offer an amicable solution to bridge the gap between Charismatics and Evangelicals.

Emerging Trends and Converging Solution

It is encouraging to note that both Charismatics and Evangelicals are becoming more reconciliatory toward each other (see ref.1-4, 6-8). The bitter battle of words in the old days (e.g., ref.5) is giving way to calm and professional discussion among all parties today. Evangelicals recognize the explosive growth of Charismatic churches in the last century and commend the zealousness of their global mission. Charismatics are introspecting and self-critical (e.g., ref.1). The three successive waves of Charismatic Movement already reflect a certain degree of progressive, internal revisionism to their earlier and more questionable practices and teachings. Post-Charismatic movement (or the fourth wave) is emerging as a new breed that promises to bridge the chasm with mainline churches including Evangelical churches.

Emerging Trends: Rev. Daniel Ho, a leader with Agape Renewal Center, published his sketch of ten emerging trends of merging or converging in the fourth wave of Charismatic Movement (ref.4). They are: (1) Spirit and Word; (2) Listen to God and obey; (3) Harp and bowl style of worship; (4) Life and gifts; (5) Healing and Gospel; (6) Apostles and team; (7) Mobilizing all saints; (8) Family and church; (9) Church and parachurch; (10) Prayer and declarative warfare. Rev. Ernest Chan, the founder of Agape Renewal Center, has cautioned the Charismatics in his critical reflection (ref.1): (1) Spirit anointing is not a substitute for salvation; (2) Do not overstep the scope of biblical truth; (3) Do not overstress gifts over life character; (4) Avoid any fake or exaggeration; (5) Get away from the critical and divisive spirit of Jezebel; (6) Sunday worship should not be overly charismatic for the sake of the entire congregation; (7) Avoid commanding or absolute tone in the ministry of prophecy; (8) Flee from the common traps of temptation (money, power and sex). These trends and corrective measures represent a maturing or coming of age of the Charismatic Movement.

Converging solutions: Given the pervasive presence of Charismatics in all major denominations of churches today, it is expected that Charismatics, like the yeast in dough, will continue to extend its impact. Any converging solutions require the coming together or reconciliation, specifically in our essay’s focus here, between Charismatics and Evangelicals. This reconciliatory coming together is best accomplished mutually rather than unilaterally. Below are some potential solutions to facilitate this coming together. But why do we even need a converging solution? I will address this need of unity first before enumerating potential solutions.

Why come together in the spirit of unity? This unity is a biblical mandate, clearly stated by Jesus during his priestly prayer in the night of his betrayal (John 17). Such unity is made possible by the seven-fold oneness spelled out by Apostle Paul in his Epistle to the Ephesians (4:4-6): “There is one body and one Spirit—just as you were called to one hope when you were called—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all” (all italics are added). Of course, this does not mean all differences that are present in various church denominations or theological inclinations are to be done away with. On the contrary, it is the seven-fold oneness that bonds all Christians together. The basic question is: Are we of one body, one spirit, one hope, one Lord, one faith, one baptism, and one God? In other words, are we of the same biblical faith and baptized in the name of one triune God into one body having the same hope? It is in this context that we find the understanding of and practice in this one Spirit jarring and disconcerting among Charismatics and Evangelicals (or any other mainline churches).

We must come together in the ecumenical understanding of and practice in this one Spirit, just as the historical Christianity has grappled with and come together on the pivotal issue of the dual humanity and divinity of Christ, among other thorny issues. The splitting off in 1054 of the Eastern Orthodoxy Church from the Roman Catholic Church largely and ironically hinges on one word dispute in filioque, the Latin word for “and the son” (ref.13). The former believes the Holy Spirit proceeds from the Father, as said by Jesus in John 15:26 and formulated in the Nicene Creed. The latter adds “and the Son”, based on other passages (such as John 16:7; 20:22) and the suggestive titles of “the Spirit of the Son” (Gal.4:6), “the Spirit of Christ” (Rom.8:9) and “the Spirit of Jesus Christ” (Phil.1:19), and thus believes the Holy Spirit proceeds from the Father and the Son. The controversy over filioque serves as a historical reminder to all Christians today that a self-righteous attitude in matters of nonessential or less clear biblical truths does not help our unity rooted in the seven-fold oneness. Paul’s exhortation just before the seven-fold oneness commands us: “Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace.” (Eph.4:2-3). This ought to be our common attitude in learning from each other and deferring to the differences. After all, we have more in common than in differences.

The earlier discussion in the section of “A Biblical Perspective” has outlined a few key doctrinal points on the person, work, baptism, gifts and fruit of the Holy Spirit. There are important differences between Charismatics’ and Evangelicals’ understandings on some of the points, especially the second blessing of the Holy Spirit and the alleged ceasation of those spectacular gifts (speaking in tongue, healing, and prophecy of foretelling). Those common areas of consent should form the basis of unity between Charismatics and Evangelicals. It is the areas of dissent that deserve our effort of convergence, which may require abandonment or balance.

First, let ceasationist view be ceased and let the holistic gifts of the Holy Spirit be properly exercised. The ceasationist view held by many non-Charismatics is highly questionable, given the Holy Spirit’s continuing work in the entire Church age and His apparently unchanged modus operandi in the gifting of Christ’s Church, including those spectacular gifts. In the interest of Christian unity, Non-Charismatics will need to abandon the ceasationist view or at least be deferential to the Charismatics’ use of gifts including those spectacular ones. Both Charismatics and Evangelicals should seek the greater gift of prophesying or preaching (1Cor.14) in building up the Church and assure that the more spectacular gifts do not take center stage in the preaching of the salvific gospel of Jesus Christ. A health and wealth brand of the gospel or any veneer of pretentious spirituality must not stand.

Second, “the second blessing” should be phased out and a common biblical vocabulary of “filled with the Spirit” should be reintroduced. The Charismatics’ take on the second blessing may be exaggerated, since the sanctifying work of the Holy Spirit is continuous, not easily demarcated into fixed time line or demonstrated by speaking in tongue only. Charismatics should consider abandoning the use of the second blessing and instead go back to the biblical vocabulary of “filled with the Spirit”. At the minimum, Charismatics should not associate the second blessing with the gift of speaking in tongue as evidence of salvation, since any gift is endowed by the Spirit according to his own prerogative (1Cor.12:11). Not every regenerated believer has the same gift of speaking in tongue or any other gift. This kind of unity in using the same biblical vocabulary will help to put all Christians on the same page of understanding.

Third, let’s give up the one-sided emphasis on either the fruit or the gifts of the Holy Spirit and come to a dual emphasis on both the fruit and the gifts. The traditional emphasis by Evangelicals on the fruit of the Holy Spirit should join hands with the Charismatics’ emphasis of the gifts of Holy Spirit, since the same one Spirit is responsible for both the inner regeneration of the believer toward Christlike maturity (thus the fruit) and the outer exhibition of gifts toward edifying the entire body of Christ (thus the gifts). This convergence is necessary to bring unity between Charismatics and Evangelicals. Both sides need to correct the one-sided emphasis and come to a more balanced understanding of the holistic work of the Holy Spirit.

Fourth, let’s learn from each other and emphasize both the Spirit and the Word. The Evangelicals have much to learn from Charismatics in their Spirit-filled, vibrant style of worship as long as proper order is maintained. The Charismatics can learn from the Evangelicals in the Word-based, expository preaching that has depth and impact to feed the hungry souls.

Fifth, let’s pool our strengths, team up in global mission and bring the gospel to the unreached peoples. Here, Evangelicals have much to learn from contagiously zealous Charismatics in their theology of power encounter and demonology. Once the evil spirits that enslave sinners and blind their eyes are confronted with and conquered by the power of the Holy Spirit, the Word of God must be clearly preached to win back the minds and hearts of people to the crucified and risen Christ. The bruised and broken spirit, mind and body of new believers should be tenderly tended to in conformity with the holistic gospel, free from the bias of liberation theology or health and wealth gospel.

It is hopeful that Charismatics and Evangelicals as well as other mainline churches will set aside their differences, unite in the same one Spirit, join force in partnership with each other, and accomplish the Great Commission.

(This paper is dedicated to the memory of Prof. Paul Siu)

Bibliography

The first four books (1-4) are from Charismatics:

1. 陈仲辉编著，灵恩的再思——恢复神赐给教会的武器（天恩出版社，2009）This is a collection of essays on the biblical teaching, personal experience and critical reflection and outlook of Charismatic Movement by a group of charismatic Chinese pastors.

2. 许宗实，飞出鸟笼（天恩出版社，2009）This is a personal account of charismatic experiences by my former senior pastor.

3. 韦约翰(John White)，当代灵恩现象(When the Spirit Comes with Power)（校园书房出版社，1994）This is an in-depth, even-handed psychosomatic, biblical and historical analysis of the Vineyard Movement (the third wave) by an insider and trained psychiatrist.

4. 何志勇，灵恩第四波（天恩出版社，2006）This is a personal vision of ten emerging mega trends of convergence with Charismatic Movement (the fourth wave).

The next four books (5-8) are from Evangelicals:

5. 胡恩德，从圣经看灵恩运动（宣道出版社，1981）This is a highly critical book against all waves of Charismatic Movement.

6. 杨牧谷，狂飚后的微声——灵恩与事奉（卓越书楼，1991）This is a cool-headed, perceptive analysis of Vineyard Movement in the aftermath of its whirlwind touchdown on Hong Kong churches.

7. 廖炳堂主编，灵恩运动的反思（建道神学院，2007）This is a collection of mildly critical and reflective essays presented in a seminary workshop by evangelical scholars and pastors in Hong Kong.

8. 杨庆球，灵风起舞（宣道出版社，2009）This is an evangelical pastor and scholar’s concise, sympathetic and well-reasoned “studies on the doctrine of the Holy Spirit and the phenomena of Charismatic Movement in the 20^th century” (In quotation is the English subtitle to this book’s English Title “Holy Spirit, Please Come!”).

The next five references (9-13) are from wikipedia:

9. http://en.wikipedia.org/wiki/Third_Wave_of_the_Holy_Spirit (accessed online on 11/20/2010)

10. http://en.wikipedia.org/wiki/Charles_Parham (accessed online on 11/20/2010)

11. http://en.wikipedia.org/wiki/William_J._Seymour (accessed online on 11/20/2010)

12. http://en.wikipedia.org/wiki/Vineyard_movement (accessed online on 11/20/2010)

13. http://en.wikipedia.org/wiki/Filioque (accessed online on 11/20/2010)

爱的形状

心，通常用来描绘爱的形状，因为爱发自内心。感恩时节，仔细打量爱，发现爱的形状其实非常多。

小时候，爱的形状是一件棉袄。快近年关，母亲请来的弹棉花兼裁缝师傅，手握一个木锤，肩背一个弹棉机，连续几小时，一锤接一锤，打在机弦上。震动的机弦把能量传递到桌子上的一大堆棉花里，直到棉丝重组，联为均匀的一团，成为新棉袄的填料。过年那天，一家人都穿上新棉袄，温暖而惬意。弹棉机弦的颤音，至今仍然回荡在心间。

上大学，爱的形状是一张汇款。午饭时，团支书把我叫去，递给我一张汇款单，是二舅从乡下寄来的。支书感叹：遭孽的孩子。他是说，可怜的孩子。八十年代初，五块钱对二舅是可观的付出，对我算是雪中送炭。我记住了那五个字，更记住了那五块钱。

出国读研期间，爱的形状是一枚书签。黑白照片，周围是一针一线的锦绣。看书累了，我看看养眼的照片，调剂一下发直的双眼，继续看书，为了照片里的她。

第三次当父亲，爱的形状是一打玫瑰。得知妻子又有喜了，我高兴得按撇不住，平生第一次上网订购了玫瑰，附了一首即兴短诗，委托花店送给她。最近才告诉小女儿，这则十三年前的轶事。

上月，爱的形状是一块馅饼。弟兄会那天早晨吃的烤肉饼，是乔迁新居的乔治太太琳达周五请假在家提前预备的。一边吃一边觉得食之有味而受之有愧。又比如邻居王太太马利亚的牛肉煎饼，直让人体会近邻胜远亲的滋味。

上月，爱的形状是一辆新车。妻子同学会归来，带来内弟的厚礼。买了一个iPad给大女儿，又买了一辆本田新车，和谐的款式。知道这恩典过于我当受的，我整整一个月不敢碰新车。

上月，爱的形状是一粒白球。夏弟兄请我同场切磋球艺，说是生日礼物。不日他去国还乡，恐怕连回报的机会都难找。

上周日，爱的形状是一瓶白水。滞留在水牛城的机场三个小时，来美访问学者一家游完大瀑布，准备回德州休士顿。妻子渴了，丈夫买来水，竟有我的一份。我送给他一本新鲜出炉的《海外校园圣诞特刊》，里面充满了爱的故事，其中一则，是关于心的。一个山东乡下的小孩，如何在中美爱心人士的帮助下，来美修补心脏漏洞的真人真事。

当然，对我而言，爱的形状当首推十字架。没有它，爱至多处于朦胧与失语状态。有了它，爱找到落脚点，虽然仍然找不到休止符。

读书报告：关于姐妹在教会事奉的角色问题

Summary for “Women in the Church”

Stanley J. Grenz and Denise Muir Kjesbo articulate an egalitarian view of biblical theology for women in ministry in relation to men. This view is in contrast to the complementarian or hierarchical view which states that women should play a functionally subordinate role to men’s leadership in both family and church. Both views agree to the equality in the essence or personhood of women and men, but egalitarianism extends such equality to their role play also. Both sides claim their views to be more biblical than the other. In this paper, I will summarize the egalitarian arguments presented in each chapter of the book, with necessary reference to the complementarian view.

Women in the churches

Two camps exist today since 1980’s. One side is the traditionalist, complementarian or hierarchical view, represented by the Council for Biblical Manhood and Womanhood. The other side is the emerging, egalitarian view, represented by Christians for Biblical Equality. Seminaries are caught in the debate since 1950’s as a growing percentage of women enroll in seminaries and seek ordained ministerial roles after graduation. Various denominations and local churches within the same denomination have wrestled with woman ordination differently. Sometimes schism breaks out within the same denomination. In general, Baptists are complementarians, while the Christian Reformed Church allows local churches to decide. The Evangelical Free Church permits women to serve in church leadership except as senior pastor. Seeking clarity to this divisive issue, the authors intend to show in the following chapters that complementarian view “is simply wide off the mark historically, biblically and theologically”.

Women in Church History

The fact that women have served as a secondary role in church history is interpreted differently by complementarians and egalitarians. Complementarians see the paucity of women in church leadership as a reflection of biblical mandate. Egalitarians assert that such paucity is a result of institutionalization of church in a culture of male dominance after the early church and episodic revival movements involving women leaders. Women served as bishops (elders) and deaconesses in early church. Female monastic movement predates that of the male counterpart. Women played key initial leadership roles in Wesleyan revival and North American revivals as well as in the formative years of evangelicalism. Women’s partnership with men in church leadership was all the more remarkable in a male-dominated world culture.

Women in the Faith Community

All the way back to biblical era, women in the Hebrew community primarily took a subordinate role mostly as child-bearers in a strongly patriarchal culture. However, Old Testament bible does record women as leaders (such as Miriam and Deborah) and prophets (Huldah and Isaiah’s wife). In Jesus’ ministry, he broke away from the Jewish tradition and readily associated with women and taught women disciples. It was women who first witnessed Christ’s resurrection and proclaimed the good news to his disciples. In the apostolic church age, women Christians enjoyed far greater privileges as patrons, prophets, coworkers, deacons, bishops or elders (e.g., Phoebe) and apostles (e.g., Junia) in church life than possible in the society at large.

Women in the Writings of Paul

Paul declared the charter of gender equality in Gal.3:28. Complementarians interpret that as positional equality in the context of soteriology, whereas egalitarians take that as the Magna Carta of Humanity for a new social order and as having exegetical priority over other Pauline texts that may seem to constraint women in ministry (1Cor.11:3-16; 14:34-35; 1Tim. 2:11-15). Egalitarians further questioned the traditional exegesis of women wearing material head coverings in worship and pointed instead to culturally appropriate hairstyle. They believe the word “head” (kaphalei) connotes source or origin rather than authority. The injunction that women are to be silent in worship (1Cor. 14:34-35) is interpreted as cultural or specific for the Corinthian church, and cannot be universally binding since that would conflict with women praying and prophesying with proper coverings (1Cor.11:3-16). The prohibition of women teachers in 1Tim.2:11-15 is again interpreted by egalitarians as an instruction specific for Ephesians church, despite the cited primacy of Adam in creation and of Eve’s culpability of sin.

Women in Creation

Complementarians believe women were to be subordinate to men since woman was created after man, from man, named by man, and for man. Egalitarians reject this gender specific role assignment based on creation (apart from what is biologically predetermined) since the hierarchical relation (1Tim.2:11-15) is largely a result of the Fall (Gen.3:16), not the original creation intent of male-female mutuality. Despite a preponderance of male and masculine (over female and feminine) imageries analogically spoken of God (e.g., Father, Son, He, etc), God is not more male than female. In fact, God, being non-sexual, is best understood when both male and female images are used. Both men and women were equally created in the image of God (Gen.1:26-28). Likewise, full partnership in church ministry between men and women will better reflect the creation ideal. Complementarians cite the example of Christ’s submission to the Father as further support for functionally subordinate role for women. Egalitarian reject this forced association and believe Christ’s example is for both male and female members of his church, not just women. Further, the mutual dependence between Father and Son is a model for mutual submission of men and women.

Women in Church and Priesthood

The new creation in Christ requires men and women in the church community to part hands with the post-Fall hierarchy and to strive toward the original egalitarian ideal of creation. The traditional male priesthood in Old Testament is not an injunction barring women priesthood, since both men and women in New Testament are the royal priesthood. To say women cannot be ordained ministers is to ascribe gender specific distribution of certain spiritual gifts, which the bible never teaches.

Women in the Ordained Ministry

The authors argue that ordained office has representative and authoritative dimensions that demand the full participation of men and women. Women are as sacramentally and ontologically representative of Christ in his humanness (rather than maleness) as men. Christ’s redemption of mankind liberated men and women from the socially hierarchical bondage. The authoritative dimension entails facilitative empowerment and servant leadership, which is best fulfilled by men and women serving together in the church, including the ordained office. Authority and power are not to be associated with maleness or masculinity.

The book starts and also ends with the story of Sally who sensed God’s call to full time ministry, completed her M.Div. degree with highest honors, waited and found a part time position in a church while taking a secular secretarial job to make ends meet. She is torn between the two worlds and waits for the door swing open for her to become a full time minister without the baggage of gender specific restriction on church leadership. She is still waiting.

(This essay is dedicated to the memory of Prof. Paul Siu.)

悼念恩师萧保罗教授

是夜惊闻乃役宣道会神学院萧保罗教授当日下午教会开会期间阖然谢世，不胜唏嘘，扼腕叹息。恩师上周四晚，依然耳提面命十位神学生，音容笑貌，历历在目。恩师和蔼，可亲可敬，恒常鼓励后进，不吝鞭策指正。恩师学养深厚，执掌系统神学帅印，兼神学多科教学。铭记恩师每每感念上天恩惠，口若悬河，痴情可掬。如今恩师蒙主宠召，快步涉过死河，与主相会，其乐融融，非我足道。惟愿吾辈晚生，效法恩师，事主侍人，荣神益人。

下列拙文，乃恩师传世巨作之读后感。恩师勉励良言，今犹在耳，令我感沛无尽。

《神学的视野——建构福音派神学方法论》读后感

Prof. Paul Siu’s book titled “The Horizon of Theology: Constructing a Method for Evangelical Theology” (Chinese edition) will benefit any Chinese pastors who struggle to share the Word of God and shepherd God’s flocks in this rapidly changing and globalizing, post-modern world. This reflection paper is intended to highlight primarily two important issues, among many others, selected from several chapters that should be instructive and inspiring to the Chinese pastors. They are the functions of language (see Chapter 6) and the challenges of post-modernism (see Chapters 11-14).

It is fair to say that no time throughout the world history has ever seen as wide and deep an impact of words as in our everyday living. Everywhere we turn, whether it is face to face or iPhone conversation, traditional TV or google TV watching, radio or iTune listening, Kindle book reading and wireless iPad web surfing, we are inundated with words and associated pixels of pictures and bytes of sound. The perennial challenge with pastoral preaching ministry of the Word is this: how can a Chinese pastor stand above the deluge of words and stand firm against the postmodern deconstruction of meaning while preaching the Word of God with conviction and power of conversion? The five functions of biblical language are no different than ordinary human languages in being informative, imperative, illuminative, performative and celebratory (p.165-166). The suggestion to apply speech-act theory in preaching the Word of God is worth heeding to (p.170-174). Oftentimes, the pastor preaches the Word of God (that is, locution in speech-act theory) by stopping short at the illocution level (what it means then), failing to reach the higher level of perlocution (what it compels us to do now). It is ultimately the action taken by the listeners that completes the edification of God’s people. Pastors have an important task to be the cook and deliveryman of God’s fresh manna. To see the well cooked and delivered manna left unconsumed by the congregation (i.e., only enjoying the sermon for its own sake, without receiving the message into one’s heart and initiating concrete, corrective actions) is wasteful. To have God’s manna half-baked and delivered without arousing people’s appetite (poor preparation and delivery of the sermon) is saddening. The pastoral ministry of the Word cannot afford to be the weakest link and produce malnourished flock with spiritual anorexia. One must learn to preach the Word with the full dose of its innate power. Prof. Siu’s book is a timely reminder.

Postmodernism poses both a grave threat and a great opportunity to any Christian church. Chinese church is no exception. How can a Chinese pastor wade through the perilous waters of postmodernism and remain faithful in preaching the Word of God as God’s absolute truth? It is helpful to note the two complementary aspects of truth (propositional truth of the written Word and subjective truth of the incarnate Word, see chapter 5). One must realize that while postmodern people flatly deny the existence of God and the absoluteness of any overarching truth (a metanarrative, p.303), they nevertheless affirm the subjective and perspectival nature of communally agreeable, relative truth (p.290, p.303). The Christian community that lives out the ideal of God’s love and truth can be an attractive model for the postmodern people (p.308-309). Such a community upholds unapologetically the essential biblical truth (see p.253-261 for the seven hallmarks of essential, unchanging truth), while maintaining open-minded flexibility in nonessential truth and sensitivity to cultural plurality (chapter 13, especially relevant to Chinese culture is the suggestions for handling ancestral cult, p.355-358).

To speak to their postmodern audience, Chinese pastors should emphasize the use of narratives in illuminating difficult biblical truth and should not shy away from sharing personal emotions in a holistic and authentic manner (p.309-310). Presuppositional approach (p.310), especially that of Francis Schaeffer (p.312-319) as recommended by Prof. Siu, can bridge the gap of dialogue with postmodern people. At least six aspects of Schaeffer’s approach are worth Chinese church’s attention (p.320-321). These include emphasis of personhood, preaching the holistic gospel, dialogue with intellectuals, cultural sensitivity, biblical inerrancy, and living out the biblical ideal in one’s own life.

The last chapter of the book should be especially helpful for Chinese pastors. Prof. Siu shared his personal mission experience and observations about the postmodern society in Taiwan as well as the rest of Asia and the need for constructing Chinese contextual theology. With the death of God comes inevitably the death of man. How to construct a Chinese brand of the doctrine of Man (p.375-377) is a prerequisite for this undertaking of Chinese contextual theology. The “integrative model” (p.377-384) championed by Prof. Siu combines the strengths of six different models (p.346-350), striking a balance between ortho-doxy and ortho-praxy. Being person-oriented, this model starts with the lost man and ends with the found, new creation, going through sin, grace, family, Christ and God (see diagram on p.381).

Lastly, Prof. Siu’s scholarly depth of theology that is constantly beaming off the pages throughout the book, coupled with his pastoral compassion toward wayward humanity (as evidenced by his personal sharing of the gospel with his dying father, see p.96-98), should serve well to remind all Chinese pastors that theology and Christian life are inseparable twins.

重阳登高

千万年你躺着休息
一代又一代绿林好汉
接力陪你，等我
爬上爬下拥抱
你表里如一的身躯

我也踏入人生的秋季

梦想逐步变成多姿多彩的叶子

正被岁月遣散归根

我弯腰拣起盼望

那萌芽的果实

(2010年生日适逢与契友登山赏叶，归来数日后的午夜有感而作，照片由王弟兄和他姐妹提供)

自由之歌

她只有肩膀那么窄
但比八百米深处的矿洞更宽敞
地下六十九天的超盛情挽留
远不如地上一小时的阳光

她只有心脏那么小
但比共和国的囚室更宽广
放逐给盼望的心灵没有敌人
就算被强迫再吃几年的国家粮

她只有巴掌那么厚
但她今日把握的比火炬都明亮
生命是她明日的仆人
爱情是她昨日的情郎

寄语孤独的你

整个世界都在议论你

你象一头耳聋的困兽

隔离在比铁还硬的竹幕后

你被好些同族人的口水淹埋

他们不屑你苍白的呐喊

蓝天下的自由没有官场上的酒肉值钱

你宁愿为三百年后的炎黄子孙受苦

即使碾成泥巴，你依然一往情深

陪伴你唯一的知己

她在绝对安全的保驾中

急于与你隔桌相会，恭喜

中国人终于圆了诺贝尔之梦

看的乐啊看的乐

看你怎么看，如果看自然风景，美不胜收，看的确可以带来乐趣。看非自然风景，如果不恰当，还可以带来痛苦与灾难。（至于美男美女属于自然还是非自然风景，这要看那是否浑然天成之美，还是后天雕琢之工。）最近若歌大学有两位一男一女的大一新生（分别来自人口最多的两个大国民族背景），因为好奇而看的乐，导致被看的其中一位白人青年同志投河自尽，引发轩然大波，世界媒体无不哗然。足见看的乐不一定带来真正的喜乐，反倒有可能损人不利己。

放眼看去，这个世界充满了看的乐之辈。君不见，形形色色的比赛场上，赛的苦占少，看的乐居多。我喜欢看的，反而是看那些看的乐的人。这恐怕是跟白人兄弟鲍勃学来的。那是猴年马月前的老黄历。二十多年前读研期间，认识了基督徒朋友鲍勃和卡琳夫妇。他们不时邀请咱们学生去郊游或吃饭。我永远忘不了他说过的一句话：只要看见大家快乐，我就很快乐。这跟宋代的范仲淹有得一拼。

最近一期时代周刊的封底有一则亚马逊公司的广告，新型的看的乐(Kindle)，既小巧轻便，又价廉物美，充一次电还可用长达一月（不关WiFi也可用三周），阳光下读书也不眩目。上网一查，发现还可以免费下载阅读1923年前出版的一百八十万本书（虽然这远远超过了任何一个人的阅读潜力。人生何等短暂啊，短暂得不容易读书破万卷）。更有我预想的要求，可以一边阅读，一边快捷地查字典，以及加添长线短杠或者眉批尾注。字体还可以随意调大，特别适合眼睛老花的读书人。我决定花139刀，给自己买一件生日礼物，兼惠家人。小女儿提醒我先打电话请示她母亲，征得女主人的肯首。我想了想，觉得这事她必不拦阻，何况最近买的好几本神学书籍，若用看的乐下载，反倒便宜。于是我自作主张，先斩后奏。网上订购完，才拨通了越洋电话。妻子经我一番连珠炮似的兜售，也爽快答应了这件生日礼物。看的乐与她赛跑，看谁回家快。

时代真是不同了。以前咱们老祖宗抱竹简而读，其他人的老祖宗抱羊皮铜皮纸草卷读书，多不容易啊。口传的多，可读的书很少。一千八百年前，蔡伦造纸。十一世纪中，毕升发明了活字印刷，比德国人早了四百年。如今，环保意识下节约用纸，看的乐带来了全新的读书体验，也给书商带来了前所未有的商机。

你如果爱你的喜欢读书的亲人，就给他（她）买一件看的乐吧。如果你有小孩子上学，何不给他们买看的乐，帮助他们从小建立好好读书的良好习惯。看的乐，别人乐，你也乐，乐乎哉？何乐也！

仲秋情思

你独自走了

走进三十年前

留马尾长辫的豆蔻年华

我留下来

只有狗陪我

复习走路的姿势

靠流汗降低体温

或者血压

旧皮鞋跟着两双赤脚

踩破满地的橡果

以及粮荒的谎言

变得稀疏的树叶

显露枝桠上的鸟巢

以及鸟巢上的星空

雨幕挡住满月

拒绝老花的眼

雷阵驱赶我

希伯来文勾引我

一语道破天机

“起初，神创造天地”

有我的晚上

有你的早晨

这是第八天

（2010年中秋节寄语伊人）

霍金啊霍金

剑桥大学的世界级理论与天文物理学家霍金(Stephen Hawking)，最近要出新书（The Grand Design,《大设计》）。不明真相的读者可能以为他加入了智慧设计理论的阵营，以大设计来佐证宇宙有一位设计师和创造主。事与愿违的是，他的出版商偏偏打出广告性告示，霍金认为上帝不必也不是本宇宙的创造主，自然法则就可以让宇宙从无到有的产生出来。这对自然主义和无神论无疑是打了一剂强心针，对有神论者们不啻扇了一记响亮的耳光。这种让对立阵营都不得不感兴趣的商业炒作，实在是高明。

本来，我是霍金过去那本畅销科普书（A Brief History of Time,《时间简史》）的读者，甚至在刚刚过去的夏天推荐给儿子读，理由是可以帮助他入秋读高三物理课本前有一个难得的预备，而且对有志于从事工程研究的儿子从宇宙的大结构来欣赏上帝的造化工程之巨之伟，从科学的层面更多明白一点并不信上帝的霍金在书里提到的“上帝的心意”。儿子也听话地读完了，且自以为乐事。

现在，霍金也不安分守己了，想借新书当一回哲学家。有趣的是，与霍金同是英国人今年上半年谢世的那个世界级无神论哲学大师安托尼-弗路(Antony Flew)，著书立说教导别人半个世纪的无神论后在晚年决定改变信仰，认为当今的天文物理发现揭示了一个有神的宇宙，去世前三年他甚至写过一本书（There is a God: How the World’s Most Notorious Atheist Changed His Mind,《有一位神：无神巨匠如何革心洗面》）。那么，为什么物理学家霍金认为现代科学证实没有神，而无神论哲学家弗路却反倒认为有神呢？咱们就一同来点哲学思考吧，免得关于宇宙大是大非问题都让业余或专业哲学家们给独揽了，也杜绝让自己的脑袋长在名人肩膀上的荒诞。

假若宇宙可以从一组自然法则的指引下从无到有而产生出来，那咱们总得继续发问：宇宙法则是如何有的呢？是出于自有永有，自存永存的法则制定者（或曰上帝）？还是法则本身就是自有永有，自存永存的神秘精灵？或者，按照霍金所支持的多宇宙假设，什么样的法则都有，从它们产生出的宇宙也各式各样。而咱们不算笨的人类刚好置身在一个适合我们生存的宇宙中。如果我们发问，我为什么在这里，在霍金看来是没有意义的问题（因为我若不在如此这般的法则所产生的宇宙中，我就不会在这里问这个吃饱了饭没事干的问题）。但既然要当哲学家，就不能随便停止发问。干嘛我们必须在这里？或者，干嘛催生本宇宙的那组法则必须存在呢？

如果说只有一组永恒的法则，注定了本宇宙的诞生，那么喜欢打破沙锅问到底而又没有更好答案的人们最多也就是把那组法则权且当成法则化的上帝罢了。但霍金试图告诉我们，多宇宙假设不需要限定一组唯我独尊的法则，而主张有许多不一样的法则催生了许多不同的宇宙。那咱们得问，那么多的法则有没有它们的来源，还是它们结帮串伙或者不结盟地在永恒中遵循一组更高的法则：和平共处？

据说改变霍金从不可知论立场到旗帜鲜明的无神立场的一个科学发现，是在1992年有人发现了太阳系之外的恒星有行星绕行。没想到霍金还真很迷信一个假设，就是如果有上帝的话，他应该不会在太阳系之外创造类似太阳系的恒星/行星系统（不管那里有没有生命）。这种妄想当上帝肚里蛔虫的幼稚想法，早该扔到垃圾堆里去了。为什么上帝不能也不会在太阳系之外创造恒星/行星系统呢？这是出于对自然法则的了解或/和来自宇宙设计总部的内参机密呢？

五年前，我写过一则寓言故事（“从一架自动弹奏的钢琴到老鼠世界的科学大发现”）。今天稍微修改后放在这里，作为对霍金新书广告的启发与反叛式回应。

某日，有只老鼠听到钢琴声，寻声而追源，找到了一台钢琴。但见琴键此起彼伏，音乐流泄不已。观察良久，通过正反论证，发现琴键的此起彼伏带来音乐，而且采用科学还原主义的法门，揭示出某键与某音有统计意义上的对应相关。

该老鼠本着利他主义精神，不拟独享音乐之美，遂召集老鼠会，在固定的时间地点，共同坐而欣赏。好在周围没有人，始终没有出现过街老鼠，人人喊打的局面。

老鼠社会里的科学精英们群策群力，科学发现日新月异。虽然并没有什么明显的外在力量在弹动重重的琴键，但老鼠们终于发现，有一个可以取出来的光碟是背后更深层的原因。老鼠科学周刊详细报导了这一开创性的重大发现，老鼠世界一片欢呼喝采声。

老鼠科学水平终于从古代物质的利用经过近代能源的开发，进入现代信息主导的高科技时代。原来，光碟里的音乐信息的有机组合与钢琴上驱动器的联合，在电能的提供下，导致了钢琴自动的弹奏。老鼠把那碟音乐命名为“自然音乐”(取自然乃自自然然之意)。有某道听途说的年高德劭之老老鼠，则决定更名为“贝多芬第九交响乐钢琴协奏曲”。

过了不久，老鼠中竟然有聪明好学之辈，完整复制了“贝多芬第九交响乐钢琴协奏曲”，于是，科学综合主义法门继还原主义法门大行其道之后取得了崭新的胜利。可谓鼠工巧夺天工啊。

老鼠世界里有一些异想天开的宗教情操之徒，认为钢琴必然有其设计创造者，音乐也必然有开创发明者。这个违背自然主义的主张立刻遭到封杀。宗教徒也被处流放他乡。

后来，有某命大的流放者，见了大世界，回去把人类的科技发明创造悉数讲解给其他老鼠听。大家都入了迷，信以为真，也有将信将疑的。

不巧，有极少数老鼠哲学家深深以为，人类还不是这些现象背后的最深层原因，一定有更深的原因。

争论从此没完没了。。。。。。

车库拍卖

二十五年前来美国，就与同学们一起逛过车库拍卖，准确些说是私家车库前的旧货拍卖。现在已经记不起，人生第一个席梦思，是路边捡来的，还是从车库拍卖中廉价买来的。无论如何，对于一个农村来的孩子，睡惯了稻草铺垫的木板床，第一次睡上西式弹簧床，算是某种生活质量的提升吧。

上周末，我们也摆起了车库拍卖。算一算，这是继十年前首次举办车库拍卖后的续集。你无法想象，人生十年可以积存多少东西。拍卖前两天，全家动员，清理旧货。小女儿还特别准备了十五张车库拍卖的巨幅广告路牌，周五晚由妻子带队，钉在四周八围的关键路口。后来有客人夸奖我们的广告非常棒。无巧不成书，斜对门的美国家庭，也决定在同一个周末办车库拍卖。这样无疑可以加倍地服务顾客了。

周六一早，我们就闻钟而起，搬东西到车库前的车道上，以及旁边的草坪上。大大小小的东西，琳琅满目，有几百件，俨然小商场。八点钟不到，直到午饭时间，多民族的顾客纷至沓来，以至车水马龙（包括奔驰车在内），门庭若市，熙熙攘攘，所幸还没有到摩肩接踵的人口密度。

我们定价原则有二。头一天半，以两毛五为最低定价，折扣至原价的百分之一至二为参考。如果客人买的东西多，我们额外打折。最后半天，全部剩余物品一律免费拿取。

明显超出定价原则的唯一一件，本不在拍卖之列。但有一个喜欢吹吹打打的音乐人士，主动询问我们有没有乐器出售。大女儿想起来她有一把号，已经闲置不用了，于是从家里找出来给他看。那人问多少钱。我们告诉他，原价两百，如果按照十分之一二的比例，是二十或四十元。他没花时间多想，就出了个折衷价，三十五元，高高兴兴地买走了。

有一件西装，是老婆数年前花了差不多两百块钱给我买的。无奈我钟情于另一套更旧的西装（以及大女儿大约十年前给我买的布满十字架印花的领带）去讲道，穿这套的的机会很少，长期放在衣厨里，蒙灰不说，最近还让蛀虫啃了一个小洞，在左肩部的外层布上。有一对年轻鸳鸯，看准了这套西服。男的试穿，发现特别合身，决定买下来。我提醒他，左肩有一个小洞。他们说已经注意到了。我说，那就好，一块钱。女的又买了一条花裙。妻子说，两块钱。总共三块钱，他们给了五块，说不用找了。这是本次拍卖中多给钱的两家客户之一。另一个多给的客户，是对门的犹太邻居。她买了好几样，值七块，但坚持给了十块。近百个客户中，记得只有一个客户是讨价还价了的，一个两毛五的东西，客人只愿意给两毛。我们只好破例跌价了。旁边有位客人说，她闻所未闻。我问她什么事闻所未闻，她说为两毛五还讨价还价，闻所未闻。原来她是替我们抱不平。

周日的客户比周六少多了。我们猜，可能是因为上教堂去了。我们自己参加的是周六晚堂的聚会（也是我们教会最后一次周六的聚会，九月开始与周日的聚会合并）。当然，门可罗雀的另外一个原因，是顾客们都精明地知道，大部分值得买的东西在头一天就卖得差不多了。

周日下午，我把“FREE”的牌子贴出来。来了几个客人，个别是周六来过的。有一对老太太，在我的鼓动下，把五六盒塑料花给拿走了。她们准备捐给自己服务的残疾人中心，让他们在母亲节插花用。周日最早来的一个客人，也是周六来过的。包括她在内的不下三四位顾客看中了那个挂项链的多层可转动的架子。妻子告诉她，如果她次日来，架子可以保留给她。据悉，她买走架子，就与家人去海滩度假去了。

刘姐妹周六下午也带了些东西来，加入我们的车库拍卖。可惜她来晚了点，大部分客人已经来过了。所以她周六下午只卖了五毛钱。周日那天，她干脆一掷两百，买下了斜对门的一套卧室傢具。我跟她老公气喘吁吁，汗流浃背地完成了厚重傢具的搬迁。双双感叹，咱们都不是靠体力吃饭的料。

最后，孩子们帮助收拾好剩余的旧货，改日捐赠给慈善机构。我们驱车去附近的路口把所有的广告牌给取回来，为本次车库拍卖，划下完美的句点。有一个溜狗的老太太，还竖起大拇指，特别夸奖我们是社区好公民（指有始有终，负责到底，没有留下广告牌让别人去收拾）。

至于车库拍卖的大半收入，最得力帮忙的大女儿得150元，儿子得50元，小女儿的广告设计费20元。别小瞧这车库拍卖，它可以锻炼孩子们的多种生活能力与生命品格，包括筹划，设计，组织，社交，结算，恩典，负责，等等。在这个经济不够景气的年代，车库拍卖还可以物尽其用，造福社稽。建议您也如法炮制，不定期地来一次车库拍卖。

论到车库拍卖，耶稣说，凡文士受教作天国的门徒，就像一个家主，从他库里拿出新旧的东西来。当然，耶稣这番话语的玄机，比普通的车库拍卖要深刻得多了。不知您是否用心品尝咀嚼过。

夏末随想录

菲律宾的警察，为了抗议自己被裁，劫持了一辆旅游巴士，杀了八个无辜的香港游客，包括一个替妻子挡枪子的丈夫，和他们的两个女儿。

一对黑人年轻男女，嫌十七块美金太少，连开三枪，杀害了一个次日计划去谷歌面试的华人同胞，无端地让三个儿子失去父亲，妻子失去丈夫。

两只老鼠，在失去一只被活捉与放逐的小鼠同伴之后，为了一点奶酪，忘记了两种捕鼠器内的陷阱。一只立刻丧命在灭鼠器内，一只被关在捉鼠器内活活饿死。死前还啃掉了捉鼠器底座的一小块塑料，但咬开的三角形洞口不够大到逃生。算是鼠急啃笼，这跟狗急跳墙是异曲同工。

一个成天看日本卡通片，玩电子游戏的年轻人，拿起行囊，远行西岸，花父母外婆的养生钱，继续作玩物丧志的啃老新辈。

履新前的夜晚，有人用颜料补足了触酶的缺乏，让自己一下子年轻了十岁。

老虎终于走出森林，重温单身的日子。百亿美金的分手费，养两个小孩子绝对不成问题。

我每天一而再再而三地端起饭碗，吃进去不能持久的能量。人软弱得需要靠不停地吃饭来维生。整个世界的生活，总体上是围绕吃饭来运转的。连总统们担心最多的也不过是自己跟国民的吃饭问题。让孩子们受好的教育，也是为了好好的吃饭。男怕选错行，女怕嫁错郎，都是为了吃饭。但为什么要吃饭活着，不多人去深究。两个千禧年前的使徒保罗，喊出了为基督而活为基督而死的豪言壮语。听进去的人不多，实践的人就更少了。

几天前散步时，就注意到草地上成片的落叶，已经不是一叶知秋可以描绘的了。夏天的尾巴还在，秋天就迫不及待地要出场。时间象一个工头，催着我们赶路。

后面阳台上的昙花这个月已经先后开了三次，每次一朵。另有十朵，估计在劳工节前后的某夜会同时盛开。我猜那是为了不能忘却的记念。它们好像从另一个世界被差来，转达弟兄他的问候。

重返野木

七年后首次回到曾经连续五年夏日度假的新州南部野木海滩。

曾经，孩子们都还小。记得头一年去那里，最小的刚生下来满月就去海滩接受日光浴了，最大的也不过七岁，老二不满四岁。那时，抱，背，牵，孩子们一路被拉扯长大。如今，最小的已经拥有一双跟老爸一样长的腿，走路生风。他们得力地帮我们搬东拿西，已经开始回馈父母养育之恩了。

曾经，他们个头不够高，不能坐很多的游乐车。如今，没有不能坐的，但值得他们坐的反而不多了。七年前没有用完的游乐票，如今仍然有效，兑换成电子票，达250张之多。两晚玩下来，虽然一次坐车每人需要好几张票，竟然没用完。

曾经，他们坐在我们身边，陪我们共乘一辆四轮脚踏车，在来回约六公里长的海滩木板路上，享受拂面的海滩晨风。如今，他们三人成虎，一人一辆二轮脚踏才“自行” 的车，把用老腿老骨老关节吃力骑四轮脚踏车的父母远远地丢在后面。他们几度来回，与我们会师后继续前行。

曾经，他们在海滩上一锹一铲地用沙子搭城堡，用小脚调戏那一波又一波送小贝壳上滩的海水。如今，他们用冲浪板进入大海一个又一个的拥抱。而我，终于加入膀厚腰圆者的行列，在一个自发展示上帝原创雕琢之美的人海里，成为不够协调的另类风景。

我想借旁边某个小女孩的铲子挖个洞，好固定阳伞。但小女孩放下书本，用标准的英文回答我：I do not speak English。我以为自己年老耳背，再问她，她字正腔圆，用英文重复告诉我，她不说英文。明明在说英文，又说自己不会说英文，这不是一个类似此地无银三百两的自相矛盾么？我心里难免有些失望。我猜，她和家人从国外来这里度假。后来听她和父母交谈，的确不是用英文。但这个小女孩算是精明人，到说英文的国家去旅游，学会了一个跟挡箭牌一样管用的英文句子。

我跟妻子面对面坐着。她面向宽阔的大西洋。我们听由日月共同指挥由海涛演奏的音乐。海涛向我们坐的沙滩上步步进逼，我们不得不乖乖地后退。随波逐流的白色小海贝，在波涛的尽头，顽皮地钻入沙滩，免得成为海滩上守滩待贝的海鸥之晚餐。不知海贝知不知，涨潮退潮之后，海鸥次日的早餐也提前预备好了。

四人一席的麻将，由一家五口来打。谁不小心放和了，失一分，下一局被替换下台。自和了，得两分，原班人马继续打。姜当然是老的辣，但熟女强过熟男。麻将是咱们中国人一项不错的发明，它鼓励人生有明确的目标导向，审时度势，扬长避短，稳中求胜。让孩子们学一学饼条万字符，寓教于乐，不亦说乎！

游乐场外的木板路上，众多的商家中，有一家小教堂格外显眼。是的，游戏人生的最高峰，就是跟上帝玩到一起，成为神儿子的终身玩伴。

返老还童

最近有两次周间之夜开车带岳父母去看望三对伯父母，生发暮岁感言。

先看近处的。七十六七岁的岳父大人地地道道是步履蹒跚地走路。他在三月份不得不挨了一刀，把癌变的前列腺给割除了。手术前后，他掉了三十二磅，如今一百一十磅出头的体重，算是身轻如燕，跟我刚来美国留学时一样精瘦。他拿自己开涮说，如今他返老还童，重新穿尿布了，现在一天换三张。哎，人跟人就是不一样。记得陈老牧师去年也是动了同样的手术，但总共换了三张尿片，几天就恢复了，这种神速若不是神迹也算神奇了。岳父胃酸分泌过多，需要吃药来压。但药物有副作用，导致便秘。如厕运气太重，又捅开了疝气口。生存危机有时象救火，扑完此处扑彼处。

听说熟男们患前列腺癌的几率不比熟女们患乳腺癌的机会小。要不要活到得其中一种癌症的年岁，已经不在我们自主的选项里。无论男女，做人都不容易啊。

周伯伯周伯母，两个人四条腿，三个膝盖都换成人造的。膝盖外面的刀口缝合伤疤分明可见。周伯母最近刚从医院出来，在家里静养。她的肠壁有一些突出去的凹凸节（看你从肠子里面还是外面来看），就像公路旁有停车休息或看风景的地方。但这些凹凸节成为不通畅的食物滞留地，容易发炎。通常这种状况需要动手术。但八十来岁的老人，是否愿意挨那一刀，可谓柔肠寸断的决定。

邓伯伯邓伯母，与周伯伯周伯母同住一个老人公寓，同是上海人。邓伯伯比咱岳父还大一岁，看起来精神多了。但他左半身比右半身要软弱。邓伯伯现身说法，强调保健的重要。他从冻箱拿出来从新鲜柠檬果挤压后冻结成的柠檬汁冰块给我们看，说早晨起床后喝上一杯柠檬水，可以清洗肠胃，以利保健。

张伯伯张伯母几周前随同因公司调迁而搬家的女儿女婿一家人，离开新州前往伊州居住，据说张伯伯还没有完全适应新环境。张伯伯曾经生病住院许久，如今半身不遂。拿州政府钱来定时照顾他的中国同胞，不够敬业，常常迟到早退，据说是因为他所受雇的俄罗斯人负责的老人服务公司要求他们在二十四小时内干超过四十八小时的活，这样可以从州政府多拿纳税人的钱。这种吃大政府的做法，恐怕是冰山一角，难怪政府财政有困难。

看着这些退休养老而风烛残年的老年人，我想起那些毕业后急于找工作的青年人，以及害怕失业的中年人。原来老中青三代的心愿是完全相通的，都是为了好好过日子。重新打造过的美女们不顾老夫少妻的年龄鸿沟，争先恐后地嫁入豪门名门，我看也是为了好好过日子。只是这日子，并不容易过。每个人生阶段，都有特别的难处。

最近接到一个朋友请求，帮一位留学北美硕士毕业刚刚工作今年二十六岁芳龄的姑娘物色对象。原来这姑娘相识七年之久的男友，被她大学某位睡上铺的富二代给抢走了。说是抢，不如说男人没出息，希望坐享其成，主动演出反方向的投怀送抱了。如此看来，为生活担忧的就不只是单个性别的心事了。如果您知道有出息的青年男子乐意与那位刚信主的基督徒姑娘同奔天路，不妨大力举荐。我虽然已经开始年迈眼花了，但多看几眼，八成能觉察出好歹来。

生活其实很简单。有些我们曾经执着的事，在岁月里逐步失去了光彩。我们需要的可能是远离尿布而开关自如的原装排水系统，可能是无需强力运气发功的原始如厕便利，可能是傲人与否不关谁事的原创无林双子峰，可能是不留痕迹的原生膝盖，可能是原本没有死角的荡气回肠，可能是原来左右和谐合一的举手投足。

也许唯一需要返老还童的，是那颗孩子般单纯仰赖父母而满有盼望的赤子之心。耶稣说，“我实在告诉你们，你们若不回转，变成小孩子的样式，断不得进天国。”

会当凌绝顶

登泰山而小天下的中国式感觉，是上周在美国中西部开始体会到的。

上周去科罗拉多州参加一个学术会议，会议借用基督教宣教机构导航会总会营地内的城堡。该城堡是当年的铁路工程师、南北内战期间的将军、慈善家帕尔玛先生为纪念他的妻子而建的。据说他妻子生前喜欢城堡式的建筑。这是前人栽树、后人乘凉的又一例证，虽然这一社会准则已经被速食文化中养大的现代人抛到脑后去了。

会址本身就置身在刀削般险峻挺拔的山中。南边毗邻的是众神花园，北边不远是西飞牧场，东边的山上是科大在科罗拉多泉的校园。头两天一大早，我借助那里比美东晚两小时的时差便利，按东部时间作息，起床后就独自爬山晨练去了。头一天比较累的干活，左脚都快罢工了，不得不放慢脚步下山。第二天沿山谷上行，直到看见皇后瀑布才折返，出口边听见碎石落山的声音。原来是十一只长角山羊集体在山崖出动，寻找地上的早餐。晨祷每每以“主啊”开头，并辅以脚步声给圣经诗篇第九十篇配音。深知每一个“主啊”时刻，就是天地无间的宽频通讯。

第三天下午没有会议，与会者被安排集体出游，从山脚乘火车一个半小时登上位于洛矶山脉南段东边的著名派克斯山峰。一百十七年前的次日，凯瑟琳·李·贝兹女士曾先坐马车后骑驴登临此峰，旅途的疲倦立刻一扫而空，代之以巨大的喜乐和感动，回去后在下榻的旅馆写下“美哉美国”(英文与中译附后，取自维基百科)，两年后的独立节发表在一教会刊物上。后来十八年间两度修改润色，又经人配上某传统圣乐，成为脍炙人口的爱国颂歌，后来只差一点没有成为美国国歌。海拔一万四千余英尺高度的派克斯山峰，的确给人居高临下而一览众山小的观感。外面稀薄的冷空气，加剧我心里某种超凡脱俗的凝重。在顶峰商店里，我给老婆买了一个保温茶杯作为礼物。

山下，是喜怒哀乐的凡尘。那里有下山后的晚餐和表演，有诚恳友好的席间交谈。次日晚还有西飞牧场的节目。牧场节目的主持人刚好轮到当地一个牧师。牧师说话风趣幽默，该认真的时候也毫不含糊。用餐前，他邀请在场的八九百人一起感恩谢饭，后又客串参与牛仔乐队的表演。最让我难忘的是晚上节目前所遇见的一家四口印第安人。他们来自外地，在牧场即兴表演自己的民族舞蹈。说一口相当标准英文的男人骄傲地介绍自己一儿一女和妻子。他们注重教育，孩子成绩优良，妻子以呼啦圈舞成为某大赛最后八强中的唯一女杰，而且每天坚持跑步健身。她用五个呼啦圈跳舞，用手脚与身体支撑出不用的五环构型，果然技惊四座，赢得满场喝彩。观众积极响应她先生的呼吁，贡献一张又一张小费绿钞。

我离开营地的清早，有一只野鹅，跟在我后面喊叫。我一厢情愿地猜测，那是依依不舍的道别，或者一路平安的祝福。我想，生活的细节需要细心的诠释与再创造。同样是离别，有人觉察出野鹅的惜别之情。同样是凌绝顶，有人写出望岳的美诗，有人读出美哉美国。


附：“美丽的美利坚”（美哉美国）原文与中译 (取自维基百科)

I.
Oh beautiful, for spacious skies,
(美哉此地，天高空广，)
For amber waves of grain,
(粮食如浪金黄；)
For purple mountain majesties
(秀美其岳，朱紫其壑，)
Above the fruited plain!
(处硕野丰田旷！)
合唱
America! America! God shed his grace on thee,
(美利坚，美利坚，受天上泽其恩； )
And crown thy good with brotherhood, from sea to shining sea.
(再冠尔首，载以良朋，洋迄彼洋碧已！ )

II.
Oh beautiful, for pilgrims' feet
(美哉此地，清者之足， )
Whose stern, impassioned stress
(穆性肃心开拓 )
A thoroughfare for freedom beat
(束鬆缚落，新通路广 )
Across the wilderness!
(向迈野推前进！ )
合唱
America! America! God mend thine ev'ry flaw;
(美利坚，美利坚，靠天修复其错；)
Confirm thy soul in self control, thy liberty in law!
(身修穆穆，致以诚服，权利法治相和！ )

III.
Oh beautiful, for heroes proved
(美哉此地，烈英所显， )
In liberating strife,
(愿奋斗卫自由， )
Who more than self their country loved
(身忧顾国，己身何如， )
And mercy more than life!
(再愿献身赎救！ )
合唱
America! America! May God thy gold refine,
(美利坚，美利坚，盼天再炼其珍； )
Til all success be nobleness, and ev'ry gain divine!
(盼胜所得，皆德所得，存道谷言之圣！ )

IV.
Oh beautiful, for patriot's dream
(美哉此地，爱国士言： )
That sees, beyond the years,
(愿此后故土中， )
Thine alabaster cities gleam
(州邦耀耀，灿灿城郭， )
Undimmed by human tears!
(赚泪载多人可！ )
合唱
America! America! God shed his grace on thee,
(美利坚，美利坚，受天上泽其恩； )
And crown thy good with brotherhood, from sea to shining sea!
(再冠尔首，载以良朋，洋迄彼洋碧已！ )

今夜听你说故事

地球人都去看世界杯了
你跟格格挤在实验室
帮她切开的不仅是组织
是咸到心里的泪
染上的不仅是细胞核
是儿时失色的记忆

从沈阳被精简到河北的农村
再到辽宁的乡里
牛背上自学的数理化
干姨送上门的恩惠
给你命运一线生机

格格入迷地听你
师道尊严的你喜欢她寡言的美
虽然她刻意不叫你老师

夏天放假之前
你发现那个字写得工整的格格
适合进入你后来的历史

不是送鱼留盘的南疆支边美女
不是随你挑选的三千金
不是外地院长夫人的相中
不是你们起初点评的相好
她们都与你格格不入

你踩上脚踏车冲出围困
心中幻想她搂着你的腰
听你砰然的心跳
你非格格不娶

十九年过去了
我们今夜听你说故事

(谨以此诗献给即将步入知天命的惠歆弟兄)

溜达二十年

今天午餐后，独自一人在公司园内东边的一条几周前新铺水泥路上来回溜达了三次。蓝天下，绿荫旁，微风里，掂量这二十年的职场生涯，月底就要溜达过去了。 之后还能溜达多久，就不得而知了。

记得刚拿到公司聘用通知书，高兴得与妻子一起去红龙虾餐馆打牙祭。七月底上班前，人事处还打来电话，通知我没上班就加薪了。原来是不定期市场薪资对比调研的结果。这种不干活还加薪的事，二十年内就没有在我身上重复发生过。别人有没有，得问他们了。

刚来公司，旧研究所窄小，那时还在花野镇。与老板比尔相背而坐，共享地下室一间办公室。右手边有一个间歇滴水的水龙头，好象时钟，温柔地提醒我，逝者如斯。大约三年后，我们搬到啃泥饿死镇驰岗路边崭新而宽大的千人研究大楼。经花野，到啃泥饿死，一呆就快满二十年。

二十年间，挣钱吃了两万多碗饭，养了不多不少一家人，可以留给孩子们的教育基金几乎都捐给了慈善机构（羡慕死你吧，这算是咱们不可多得的一点信心冒险与先见之明）。身体健康指数的走向，形同一个倒置的V，象征胜利被颠倒。可不是嘛，肺活量小了，鼾声却大了。经验积少成多了，但20/20的好眼睛也近视加老花了。以前可以健步如飞，在中文学校与家长们踢足球，现在只能偷闲走走路，偶尔打打高尔夫。唯一保持出厂原状的，大概只有嗅觉了。一点点异味，连家里小狗都习以为常的，我会觉察出来。还没有明显老化僵化的，大概是脑袋了。虽然妻子最近根据我脚趾上的一个老茧，判定我有老年痴呆的倾向。咱们的外体的确是在一天天朽坏。经上的挑战是，内心（里面的人）是否一天新似一天。有一种生命，象一把不灭的火，继续燃烧着。

二十年间，升迁的机会不多也不快，更不高。但咱们无法简单归因于公司的玻璃天花板。事在人为嘛，君不见，少数香蕉（外黄内白的人）也跟鸡蛋们（内黄外白的人）混在高位上。有一位研究生时期的校友，现在某大公司研究所一人之下，数百人之上。还有的同事，辞职后自己开起了公司，解决了千百雇员的生计。咱们雄心不勃，壮志不立之辈，只好朝九晚五地习惯成自然，在生活与工作之间乖乖地两点成一线。谁让咱们沉溺在小康的中产阶级生活呢？这似乎应验了圣经箴言书某人的祷告，求上帝“使我也不贫穷，也不富足，赐给我需用的饮食。恐怕我饱足不认你，说，耶和华是谁呢。又恐怕我贫穷就偷窃，以致亵渎我神的名。”

有人说，四十五岁左右的人正值年富力强，可以好好拼搏一番。我想这话不无道理。更大的问题来了，为何而拼，为谁而搏。总不能把人生给瞎拼乱搏了吧。记得大学毕业时，我给某同学的赠言里曾经这样豪言壮语：廿年功成共举樽。如今四分之一世纪都过去了，今犹问，功成否？ 或者，下面的二十年才是真正精彩的人生下半场。