Jun 20-21, 2020
Rev. Simon Lee, Senior Pastor RCAC

Be Kind: Easier said than done

I recall a movie that I really like some years ago, “Pay it Forward” (2000), an American drama film based loosely on the novel of the same name by Catherine Ryan Hyde. It is set in Las Vegas, and it is the story of 14-year-old Trevor McKinney’s launch of a goodwill movement known as “pay it forward”. Trevor’s 7th grade social studies teacher gives the class an assignment to devise and put into action a plan that will change the world for the better. Trevor’s plan is a networking of good deeds, and the recipient of a favor does a favor for three others rather than paying the favor back. When I first saw the movie, I was deeply moved, because it is a good example of kindness. Kindness is paying forward to others without the need of the recipient paying back. Sounds like a really great concept, however, can we do it?

Last week we looked at the overall call by Dr. Bonnie Henry to “Be kind, be calm and be safe.” We recognize from our brief review that at least part of the vigilance she advocates comes from the work by the French philosopher Albert Camus’s book “The Plague.” The extraordinary fear people faced in the plague is just like the pandemic we are facing today. We need to stay vigilant, taking seriously the call to “be kind, be calm and be safe.” First let’s look at “Be kind.”

Ever since the Coronavirus began to spread from Wuhan, China at the end of 2019 and became a worldwide pandemic, there is a blaming game on where the virus originated and how governments had either not been truthful about the outbreak or have managed the pandemic so poorly that the Coronavirus has spread and now has affected millions and millions of people around the world, including each and every one of us. There is also the racial discrimination against Asian people, and many verbal and physical attacks on the elderly and on women from the Asian community reported in the last two or three months. But lest we just point to others, we all are guilty to different degrees of being impatient, rude and unkind with each other, adding unnecessary pressure to the discomfort, loss (of loved ones, job and security) and fear of being infected that all people are experiencing during this period of lockdown and physical distancing. Indeed, in our vigilance to curb the spread of this Coronavirus, we need first of all to be kind one to another. But obviously it is easily said than done. We often try to show kindness by drawing from our human strength and will, only to find that we all frequently fall short.

• What is kindness anyway?

Since the dawn of modern psychology (Freud and others) at the beginning of the 20th century, the focus on mental health has been mainly on “abnormal psychology“(psychopathology) and “treatments” have been based on the medical model of treating mental illness. But since the rise of positive psychology (Seligman) in the last 20 some years, there has been a shift of interest and research into the character strengths and virtues in human beings, and the emphasis is on nurturing and tapping into the inner strengths in humans in dealing with mental health issues. In the theme of Humanity in positive psychology, we have the virtues of love, kindness and social intelligence. Kindness as a virtue includes generosity, nurturance, care, compassion, altruism and “niceness”. Pam (2013) in the Psychology Dictionary online defines kindness this way:It is a benevolent and helpful action intentionally directed towards another person, it is motivated by the desire to help another and not to gain explicit reward or to avoid explicit punishment. This definition is helpful for us to understand what kindness is before we put it to practice.

Many researchers have studied the relationship of kindness and mental health. For example, Rowland and Curry (2018) have found that after seven days of performing kind acts, happiness increases, and there is a positive relationship between the number of kind acts and the level of happiness someone experiences. So Dr. Henry is right in promoting “kindness,” for it is directly related to our mental health.

• What does the Bible teach us about kindness?

One description of Biblical kindness I found online is: “Kindness is selfless, compassionate, and merciful; its greatest power revealed in practice to our enemies and amongst the least of these. Love your neighbor; show kindness to everyone”. I recognize immediately that I do not measure up.

In the Old Testament we have an abundance of teaching on kindness. The prophet Micah teaches Godly spirituality includes the key element of kindness, “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8) Kindness is a godly way of life. We also read that kindness sometimes come in the form of a kind rebuke: “Let a righteous man strike me—that is a kindness; let him rebuke me—that is oil on my head. My head will not refuse it….” (Ps. 141:5) Kindness is often “tough love,” chastisement in kindness.

• Jesus – A perfect emblem of Biblical kindness

For a perfect emblem of Biblical kindness, we need look no further than Jesus. Indeed the life of Jesus in His days on earth is living kindness par excellence. We see it in his gentleness to His mom Mary when he was a 12 year boy at the temple; countless times when he showed compassion to the crowd, healing the sick, feeding the hungry, caring for and reaching out to the poor and needy; and even on the cross he prayed for those that nailed him there: “Father, forgive them, for they know not what they do”. (Luk. 23:34) Jesus also taught: “And as you wish that others would do to you, do so to them.” (Luk. 6:31) We are motivated not by the return of kindness, but we are to be kind to others, just as much we wish others will be kind to us. In all that we do, we do well to ask “What Would Jesus Do?” (WWJD) Kindness is following the example of Christ in His loving kindness.

The story that comes to mind that illustrates Christian kindness is the parable of the Good Samaritan (Luk. 10:25-37) told by Jesus himself. In the parable, the traveller is stripped of clothing, beaten, and left half dead alongside the road. A priest and then a Levite come by but both avoided the man, but then a Samaritan (who was despised by the Jews) come along and helped the poor traveller. In response to the question by the lawyer, “Who is my neighbour? The conclusion is obviously the man who shows mercy to the injured man—that is, the Samaritan. Being kind is being that good neighbour, the Good Samaritan, who is willing to help a stranger when others won’t.

It is Jesus who said to the disciples: “Come to me, all who labor and heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Mt. 11:28-30) Kindness comes from being a disciple of Christ and following His example.

• Paul: “be kind to one another”

Similarly, in Paul’s teaching we are told: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” (Galatians 5:22) So kindness is an attribute of the fruit Christian gets as a result of a life in the Spirit. Paul also teaches, “Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.” (I Cor. 13:4-7) Patience and kindness top the list on love.

In another place, Paul teaches because we are forgiven by Christ, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tender-hearted, forgiving one another, as God in Christ forgave you.” (Eph. 4:31-32) He emphasizes this again, reminding us we are “God’s chosen ones” and kindness should be in our very nature, reflecting God’s nature, in these words: “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience.” (Col 3:12) We should never take God’s kindness for granted either, Paul states, “Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?” (Rom. 2:4). So Christian kindness is a response to God’s kindness towards us, we can do no less.

• Be Kind: starting at our Church

In facing the pandemic, as well as facing the systemic injustice in the world, the least we can do is “Be kind”, even though we feel helpless and people may be unkind to us. As children of God, we need to have God’s kindness in us. Kindness does not only lead to good mental health, but to true Christian spirituality. At RCAC in the new normal, let us learn to be kind one to another, first within the Church, and then to others outside the Church. As a Church with nearly 1000 people, we are from Asia: China, Hong Kong, and South East Asia or are born in Canada, we have all sorts of cultural, educational and socioeconomic backgrounds. But we can show others we are Christians and one in Christ because we love one another and can be kind to each other. We can have critical minds but not critical spirit. Then having learned to be kind in our own community, we can try to reach out to others and show the same kindness towards, the kindness that comes only from Christ. Be kind, in Christ.

Your servant in Christ,

Rev. Simon Lee, Senior Pastor

Jun 20-21, 2020
李耀全牧師

友善：知易行難

親愛列宣家的弟兄姊妹：

回想多年前我喜歡的一部電影《讓愛傳出去》( Pay it Forward) (2000年)，是一部美國戲劇電影，大致是基於Catherine Ryan Hyde的同名小說改編。故事發在拉斯維加斯，講述一個14歲的小伙子Trevor McKinney發起一項名為“Pay it forward”行動。Trevor的七年級老師給全班一個功課是要設計和實踐一個計劃使世界變得更美好。Trevor的計劃是建立一個善行網絡，受惠者得到恩惠後便要對另外三個人提供恩惠，而不是償還給施與者。當我第一次看這電影時，我深深地被感動，因為這是一個很好的例子，仁慈是向別人施與而不要求回報的。聽起來像是一個非常偉大美好的概念，但是我們可以做到嗎？

上週，我們看了邦妮·亨利(Bonnie Henry)醫生的整體呼籲：要保持“友善，冷靜和安全”。從簡短的回顧中我們可以看出，她的警惕至少有一部分來自法國哲學家加繆(Albert Camus)的作品《鼠疫》。是指人們在面對像我們今天所面臨的大流行之類的瘟疫時所面臨的巨大恐懼。因此，我們需要保持警惕，其中包括認真回應「友善，冷靜和安全」的呼籲。首先讓我們來看「友善」。

自從冠狀病毒於2019年底開始從中國武漢傳播並成為世界性大流行以來，就一直在爭持這種病毒的起源何在，以及政府如何對疫情不如實或對疫情的管理如此差勁而彼此指控，而在過程中全球數以萬計的人感染冠狀病毒，影響我們每一個人的生活。還有對亞洲人士的種族歧視，在過去兩三個月，有亞洲社群的老年人和婦女受到語言或身體攻擊。但是，我們不要只是指向別人，我們每個人都觸犯不同程度彼此厭煩、無禮和不友善。這實在對無奈、不安、失去(親人、工作和安全感)以及害怕被感染添加了不必要的壓力，這都是人們在處於禁聚令和社交距離期間所經歷過的。確實，在我們為遏制這種冠狀病毒的傳播而保持警惕的同時，我們首先需要彼此友善。但是顯然，這說起來容易做起來卻艱難。我們經常試圖用我們人的力量和意志來表達友善，卻發現我們所有人經常都無法做到。

•甚麼是善良(友善)？

自20世紀初現代心理學(弗洛伊德等人)開端以來，對精神健康的關注主要集中在「異常心理學 」(心理病理學)上，「治療」一直基於治療精神疾病的醫學模型。但是自從近20年來正向心理學(Seligman)的興起以來，人們對人格的強項和美德的興趣和研究已經大增，重點是培育和挖掘人的內在特質，處理心理健康問題。以正向心理學中的人性為主題，我們擁有愛、善良和社交智慧的美德。善良是一種美德，包括慷慨，培育，關愛，同情心，無私和「和藹可親 」。 Pam(2013)在網上心理學詞典中將善良定義為：這是對別人一種仁慈而有幫助的行動，它的動機是希望幫助別人而不是想賺取回報或避免責備。這個定義有助於我們在實踐之前了解甚麼是善良。

許多學者在研究善良與心理健康的關係。例如， Rowland和Curry(2018)發現，在施行了七天的善良行為後，幸福感增加了，善良行為的舉動與體驗到幸福水平之間存在正面關係。因此，亨利醫生正確地提倡「善良」，因為它直接關係到我們的心理健康。

•聖經教導我們關於善良？

我在網上發現的一個對聖經善良的描述是：「善良是無私，富有同情心和仁慈的。它的最大力量顯明在實踐在我們的敵人和其中最少的人之身上，即愛你的鄰舍，對每一個人表示友善」。我立即意識到自己沒有做到。

在舊約中，有許多關於善良的教導。先知彌迦教導上帝敬虔的屬性，包括善良的關鍵要素，「世人哪！耶和華已經指示你甚麼是善，他向你所要的又是甚麼；無非是要你行公義，好憐憫，謙虛謹慎與你的神同行。」(彌迦書6:8)。善良是一種敬虔的生活方式。我們還讀到，有時善良會以一種譴責的形式出現：「願義人擊打我，這是出於慈愛；願他責備我，這是膏我頭的膏油，我的頭不會拒絕…。」(詩篇141:5)。善良常常是「堅忍的愛」(tough love)，嚴肅的仁愛。

•耶穌-聖經善良的典範

關於聖經善良的典範，非耶穌莫屬。確實，耶穌在世上的日子是活出善良的表表者。我們看到他十二歲時在聖殿裡如此溫柔的對待母親瑪利亞；他無數次向群眾表現出同情心，醫治病人，餵養飢餓的人，照顧及幫助窮人和有需要的人；他甚至在十字架上為那些要釘死他的人祈禱：「父啊，赦免他們！因為他們不知道自己所作的是甚麼。」(路加福音23:34)。耶穌還教導說：「你們願意人怎樣待你們，你們就應當怎樣待人。」(路加福音6:31)。我們被激勵不是因為善行的回報，我們要對別人友善，就像我們希望別人對我們友善一樣。在我們所有的行事為人中，我們都會問：「耶穌會做甚麼？」(WWJD)。善良正是效法基督慈愛的榜樣。

我想到一個聖經故事說明基督徒的善良，是耶穌本人所說的好撒瑪利亞人(路加福音10:25-37)。故事說有一個人，在旅途中被強盜剝去他的衣服及毆打，把他打得半死並撇下他一個人就走了。一個祭師和一個利未人經過，都避開了那個人，就從旁邊走了。及後有一個撒瑪利亞人(被猶太人所鄙視的)走過來，幫助這個可憐的旅客。回答律法師的問題：「誰是我的鄰舍呢？」，結論顯然是對傷者表示善良的人，即撒瑪利亞人。善良就是作那個好鄰居，好撒瑪利亞人，他願意在其他人不會做的時候去幫助一個陌生人。

耶穌對門徒說：「你們所有勞苦擔重擔的人哪，到我這裡來吧！我必使你們得安息。我心裡柔和謙卑，你們應當負我的軛，向我學習，你們就必得著心靈的安息；我的軛是容易負的，我的擔子是輕省的。」(馬太福音11:28-30)。善良來自於成為基督的門徒並效法祂的榜樣。

•保羅：「要互相友愛」

同樣，在保羅的教導中，他告訴我們：「但聖靈的果子是仁愛、喜樂、平安、忍耐、恩慈、良善、信實、溫柔、節制；這樣的事，是沒有律法禁止的。」(加拉太書5:22-23)。恩慈是基督徒因聖靈內住在生命裡而所結的果子的屬性。保羅還教導說：「愛是恆久忍耐，又有恩慈。愛是不嫉妒，不自誇，不張狂；不作失禮的事，不求自己的益處，不輕易動怒，不計較人的過犯；不喜歡不義，只喜歡真理。愛是凡事包容，凡事相信，凡事盼望，凡事忍耐。」(林前13:4-7)。愛是以忍耐和恩慈為首。

在另一處，保羅教導因為我們被基督寬恕了，「一切苛刻、惱怒、暴戾、嚷鬧、毀謗，連同一切惡毒，都應當從你們中間除掉。要互相友愛，存溫柔的心，彼此饒恕，就像神在基督裡饒恕了你們一樣。」(以弗所書4：31-32)。他再次強調這一點，提醒我們是「被神揀選的」，善良應該體現在我們的本性中，反映出神的本質，這句話是：「所以，你們既然是神所揀選的，是聖潔、蒙愛的人，就要存憐憫的心腸、恩慈、謙卑、溫柔和忍耐。」(歌羅西書3:12)。保羅說，我們也不應該將上帝的恩慈視為理所當然，「還是你藐視神豐富的恩慈、寬容和忍耐，不曉得他的恩慈是要領你悔改的嗎？」(羅馬書2:4)。因此，基督徒的善良是回應上帝對我們的恩慈，我們不能做不到。

•友善：從我們的教會開始

面對大流行以及世界的不公義待遇時，即使我們感到無助，而且別人可能對我們不友善，我們所能做的就是「友善」。作為神的兒女，我們需要有神的恩慈在我們裡面。善良不僅可以帶來良好的心理健康，而且可以帶來真正成熟的靈性。在新常態下的列宣，讓我們學習要互相友愛，首先是教會主內弟兄姊妹，然後延伸到教會以外其他人。作為接近一千人的教會，來自亞洲不同地方：中國、香港和東南亞，或在本土加拿大土生土長，我們擁有不同的文化、教育和社會經濟背景，但是我們可以向別人展示我們是基督徒，主內一家，因為我們彼此相愛並且互相友愛。我們可以有批判的思想，但不能有批判的精神。然後，學會了在自己的群體中友善相待，我們可以嘗試對外接觸其他人並表現出同樣的友善，那來自基督的友善。

主僕
李耀全牧師
主任牧師

Jun 13-14, 2020
Rev. Simon Lee, Senior Pastor RCAC

Dear brothers and sisters of RCAC,

• Dr. Henry: Be kind, be calm, be safe

Dr. Bonnie Henry, our Provincial Health Officer in B.C., has become a household name. Her reputation has gone beyond our province, nationally and internationally, because of her amazing success to help us flatten the curve of the outbreak of the Coronavirus here in B.C. She has become a popular figure for her calm, compassionate demeanour during the crisis. One of the catchphrases Dr. Henry uses is “Be kind, be calm and be safe.” When I hear it repeatedly, I start to ask myself what this has to do with controlling the spread of COVID-19. Then I hear her saying that the novel The Plague by Albert Camus (1948) has been a big influence in her thinking (Mike McArthur/CBC).  I immediately took note and revisited some of Camus’ writings (which I had read ages ago in my early university days but have completely forgotten). I hope to discern how Camus plays such a vital role in Dr. Henry’s wisdom in her advice to us all, but then the greater purpose is to go beyond that and anchor this word of wisdom on the firm foundation of Scriptures.

•  Who was Camus?

For those who wonder who Camus is, here is a very brief introduction. Albert Camus (1913–1960), born in French Algeria, was a journalist, author, and philosopher advocating absurdism. He won the Nobel Prize in Literature at the age of 44 in 1957, but died in a car accident in 1960. His notable works include The Stranger, The Myth of Sisyphus, The Rebel, and The Plague. The Plague (La Peste) (1948) was a novel about the fictional epidemic-ridden town of Oran, which suffers a horrific outbreak of bubonic plague.  Camus examines a government’s ability to impose authoritarian measures in the midst of a pandemic. As the town’s government turns into tyranny, the question is raised on how people should resist in such a situation. Camus’ novel The Plague was intended as a metaphor for the recently-ended Nazi occupation of France during World War II. So the parallel to our current situation in the pandemic (and other socio-political unrest) is the issue of how we respond to rule by a government (one described as authoritarian in The Plague). 

• An extraordinary fear

Dr. Henry said in an interview with CBC Radio (April 24, 2020), “The Plague by Albert Camus captures the psyche of people. One of the things that I’ve learned around chasing infectious diseases is that they evoke a fear in people that is very different from other types of disasters. A lot of it comes from not understanding and not knowing and not being able to see these things that are causing disease.

Camus wrote about the resistance to the Nazis in the Second World War. But that the psyche was the same as what we see with infectious disease outbreaks, where there’s something that is unseen that moves through the population that strikes people down.”

So we see here Dr. Henry is mainly drawing attention to the extraordinary fear in people as portrayed by Camus in The Plague.  We do well to remember and acknowledge this psyche of fear that we are all experiencing.  We can certainly see how there is an extraordinary fear common in both the Plague by Camus and in the current pandemic. We need to combat this fear. 

• Dr. Henry and Camus on “vigilance”

To combat this fear, Camus said, “All the rest—health, integrity, purity (if you like)—is a product of a vigilance that must never falter. The good man, the man who infects hardly anyone, is the man who has the fewest lapses of attention. And it needs tremendous will power, a never ending tension of the mind, to avoid such lapses.’” (*253)

We can all see here the inspiration behind the vigilance of all the measures taken to fight COVID-19 displayed by Dr. Henry. “A product of a vigilance that must never falter” is the spirit that drives her in all the fight against the pandemic.  This vigilance involves being kind, calm and staying safe.

• Camus – Vigilance without hope?

We now understand the importance of “vigilance” in combating the fear of the Coronavirus, but this raises the questions of how we stay vigilant and what gives us hope? I have selected a few quotes using what commentator Emily Ruth Mace has noted.  Can this “vigilance” itself bring us real hope?

On this and the search for meaning, Camus has this to say, “But for those others who aspired beyond and above the human individual toward something they could not even imagine, there had been no answer. [….] It was only right that those whose desires are limited to man and his humble yet formidable love should enter, if only now and then, into their reward.” (*300-301)

After stating that there is “no answer” on the question of meaning, Camus was willing only to admit that “It was only right that those whose desires are limited to man and his humble yet formidable love should enter, if only now and then, into their reward.” Pessimistic Camus sees “meaning in human love” as something that some may be able to achieve “only now and then.”

On how we are meant to heal the world, Camus added,              “Nonetheless, he knew that the tale he had to tell could not be one of a final victory. It could be only the record of what had had to be done, and what assuredly would have to be done again in the never ending fight against terror and its relentless onslaughts, despite their personal afflictions, by all who, while unable to be saints but refusing to bow down to pestilences, strive their utmost to be healers.” (*308)

To Camus, there is “no final victory”, only “never ending fight.”  We see hidden here a subtle fatalism and pessimism in Camus, because he does not believe in ultimate hope.  Here is the point of departure between Camus and me, as I do not share Camus’ pessimistic existentialism.  From my perspective as a pastor, my intention is to send a message of hope that is found in Christ.  Thus, I hasten to say that I am definitely not advocating Camus’ existentialistic philosophy of life and death, which rejects the ultimate hope offered by our Christian faith.

• Our Christian hope in Christ

With this very brief review we can now see how Dr. Henry may have gotten some of her attitude of “vigilance” from Camus’ The Plague. But we have also discovered that Camus, while being very “descriptive” in his work The Plague, was certainly not “prescriptive,” other than urging a strange fatalism in facing the plague. In the upcoming weeks I would like rather to share how our loving and kind Saviour Jesus Christ, who calms the storms in our lives, is more than able to keep us safe, as the Church He builds is “The Safest Place on Earth” (Larry Crabb). Yes, be kind, be calm and be safe, IN CHRIST. “Blessed be the God and Father of our Lord Jesus Christ!  According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.” (I Pet. 1:3)

Your servant in Christ,

Rev. Simon Lee,

Senior Pastor

 

* Quoted from (Camus’ The Plague: Coronavirus Quotes, April 6, 2020).  All quotes are from Albert Camus, The Plague, trans. Stuart Gilbert (New York: Vintage Books, [1991], 1948).

 

Jun 13-14, 2020
李耀全牧師

親愛的列宣家弟兄姊妹：

• 邦妮·亨利醫生：保持 友善、冷靜、安全Dr. Henry: Be kind, be calm, be safe

邦妮·亨利醫生(Bonnie Henry)為卑詩省家喻戶曉的衛生官員，她的聲譽也因著成功地拉平卑斯省冠狀病毒爆發的曲線，已超越了本省及全國以致聞名於國際間。她在危機期間，以冷靜，富有同情心的表現而成為受歡迎的人物。邦妮·亨利醫生慣用的口號是呼籲人要保持“友善、冷靜、安全”。當我反覆聽到這口號時，我開始問自己，這到底與控制病毒的傳播有什麼關係。其後我聽到她提及阿爾伯特·加繆(Albert Camus) 創作的小說《鼠疫》(The Plague)(1948) 對她的思想產生了重大影響。(米高·麥克阿瑟Mike McArthur)/加拿大廣播公司），我隨即關注並重新去審視加繆 (Camus)的一些著作（我於很早前在大學時代曾閱讀過這些著作，但早已完全忘記）。在此，我嘗試循這方向作思考。我只是意圖指出加繆之見如何在亨利醫生的智慧中扮演著重要的角色，但真正的目的其實是超越於此，乃是為將智慧之詞的含義錨定在聖經牢固的根基之上。

• 加繆是誰? Who was Camus anyway?

在繼續討論以先，對於加繆是誰，謹在此作一極簡短的介紹。阿爾伯特·加繆 (Albert Camus，1913-1960年) 生於法國阿爾及利亞，是一名記者，作家和哲學家（倡導荒誕主義）。他於1957年，44歲便獲得諾貝爾文學獎，但在1960年的一場車禍中去世。他的傑出著作包括：《局外人》，《西西弗斯的神話》，《反抗者》和《鼠疫》。《鼠疫》(La Peste)（1948）是一本虛構小說，講述奧蘭鎮 (Oran) 遭受可怕的鼠疫暴發。加繆審視了政府在疫症蔓延中採取極權措施。隨著司法的暴力，人們應如何抵抗的問題。加繆的小說《鼠疫》意在隱喻第二次世界大戰期間納粹對法國的佔領。因此，與我們當前的疫症大蔓延情況（以及社會政治動盪）相類似的是，我們當如何回應政府的政制（在《鼠疫》中被形容為專制）。

• 非一般性的恐懼An extraordinary fear

亨利醫生於2020年4月24日在接受CBC廣播訪問時說：“艾伯特·加繆的《鼠疫》抓住了人們的心靈。我在追尋傳染病方面所學到的其中一方面就是，病毒引起了人們的恐懼，這種恐懼與其他類型的災難完全不同。大多數原因來自對病毒的不了解，不認識和肉眼無法看到而導致患病的物體所致。“加繆寫作了有關第二次世界大戰中抵抗納粹分子的文章。這種心理與我們在傳染病爆發中所見的相同，那無法看得見的病毒在全人口中蔓延，使人遭受打擊。”
我們從而看到亨利醫生主要是想引起人去關注，卡繆在《鼠疫》一書中所描繪的非一般性恐懼。我們承認並會緊記我們亦正在經歷這種恐懼的心理。我們實在可見到，在加繆的《鼠疫》和當前的疫症大流行中，普遍存在著一種非一般性的恐懼，我們必須加以克服。

• 亨利醫生及加繆提倡“保持警惕性” Dr. Henry and Camus on “vigilance”

為了消除這種恐懼，加繆說：“看似沒受感染的人，或幾乎沒有感染癥狀的，是最易被忽略的人。如果您肯於去面對–保持警惕性始終不能放鬆”，這對於其他方面，如在保持健康、正直，保持純潔方面，也須如此。實在需要極大的意志力和不斷的思維張力，以避免失誤。”（* 253）

我們均可看到亨利醫生針對疫情所採取的警惕性措施背後的動力。“保持警惕性始終不能放鬆”這就是驅使她參與抗冠狀病毒鬥爭的精神，包括保持「友善、冷靜、安全」的態度。

• 加繆–保持警惕但沒有盼望？Camus – Vigilance without hope?
·
現在，我們已瞭解到保持“警惕”對克服冠狀病毒恐懼的重要性，但這引出了另一問題，為什麼要保持警惕以及我們如何才可擁有盼望？我選擇引用評論員Emily Ruth Mace的一些論點 –問題是這種“警惕”本身是否能給我們帶來真正的盼望？

在對這方面以及對意義的追尋上，加繆說：“但是對於那些渴求超越於個人，甚至超越人類所能想像範疇的人，是沒有答案的。 ……可能只有那些心存謙卑且懷著強烈的愛之人，應該得到回報（即使只是偶爾如此）。”（*300-301）
於追尋意義表示“沒有答案”之後，加繆才願意承認“只有那些存著謙卑且懷著強大的愛之人，應該得到報賞。” 但悲觀的加繆認為“人類愛的意義”是某些人可能“只有在偶爾才能實現”的東西。
在有關我們對醫治世界的意義方面，加繆補充說：“儘管如此，他仍然知道，他必須講述的故事不可能是終極的勝利之一。只可能是必須做的事情的記錄，而在永無止境反恐的戰鬥和無情的猛烈進攻中，儘管有人遭受了個人的痛苦雖然不能成為聖人，卻 拒絕屈服於瘟疫，竭盡全力成為治療者。”（* 308）

對加繆來說，“沒有最後的勝利”，只有“永無止境的戰鬥”。我們在這裡看到加繆隱藏著一種微妙的宿命論和悲觀主義，因為他不相信終極的盼望。這是我與加繆相違的看法，因我不認同加繆的悲觀存在主義。我必須澄清，從牧者的角度來看，我的意圖仍僅限於傳達我們在基督裡因信而得的盼望。因此，我還須加緊強調，我絕非在提倡加繆的生與死存在主義哲學（這理念否定了我們在基督信仰裡所得的終極盼望）。

• 我們的盼望在於基督Our Christian hope in Christ

透過簡短的評述，我們現在可以看到亨利醫生如何從加繆的《鼠疫》一書中獲得她的保持“警惕”採納。 但是我們同時發現，加繆在他的作品《鼠疫》中對瘟疫的描述非常“淋漓盡致”，但不是“對症下藥”，亦在面對瘟疫時倡導著一種奇怪的宿命論。在接下來的幾週內，我想分享一下，愛我們的主，美善的救主耶穌基督，不但能平息我們生活中的風暴，祂的大能更足以保守我們安全地面對一切，因為正如·布萊克（Larry Crabb）所說：祂所建造的教會是“世上最安全的地方”。是的，在基督裡，要保持友善，冷靜和安全。 「我們主耶穌基督的父　神是應當稱頌的。他照著自己的大憐憫，藉著耶穌基督從死人中復活，重生了我們，使我們有永活的盼望」(彼前1:3)

主僕

李耀全牧師

* 註：引述書籍來源 (Camus’ The Plague: Coronavirus Quotes, April 6, 2020). All quotes are from Albert Camus, The Plague, trans. Stuart Gilbert (New York: Vintage Books, [1991], 1948).

Jun 06-07, 2020
Rev. Simon Lee, Senior Pastor RCAC

Dear brothers and sisters of RCAC,

Our 43^rd Church Anniversary Celebration this year (2020) is going to be very different because of the COVID-19 pandemic. On such occasions we usually “celebrate” and the theme is usually “thanksgiving.” But how can we “celebrate” when we have seen so much suffering and death over the last few months not only locally but around the world? While we hope and pray that everything will be back to normal or come to a new normal, let us not miss out on the lessons we can learn from this pandemic.  On our anniversary this year, I would like us to reflect upon this using the story of the dedication of the temple which Solomon built for the Lord (II Chronicles 5-7). There are a few lessons for us to remember and apply to our present situation:

1. God of heaven and earth cannot be contained by an earthly temple. (6:18)

            King Solomon asked the rhetorical question, “But will God indeed dwell with man on the earth? Behold, heaven and the highest heaven cannot contain you, how much less this house that I have built!  “(6:18)  In his prayer of dedication, Solomon prays humbly before God,

“O Lord, God of Israel, there is no God like you, in heaven or on earth, keeping covenant and showing steadfast love to your servants who walk before you with all their heart, 15who have kept with your servant David my father what you declared to him. You spoke with your mouth, and with your hand have fulfilled it this day. “(6:14-15)

We can see that Solomon in his early days was truly a God-fearing King and he recognized God’s faithfulness and power. His genuine humility before God and his deep awareness of His greatness is evident in v. 18.  Here we learn that God is both transcendent (everywhere and above all) and at the same time immanent (presenting Himself locally while not limited to it).

Yes, God has blessed RCAC and His presence in our Church is evident in all the blessings He has bestowed upon us over the past 43 years. But we should remember that God is not present only in the Church building. We maybe are so used to identifying our Christian life with what goes on within the four walls of our Church that we do not know how to connect with God and each other when we cannot return to the Church building. So the pandemic actually has opened up the opportunity for us to realize afresh that the church building is not the Church, and God is everywhere, and the Church is you and I. Indeed the Kingdom of God is within us.

2. God however has chosen to “localize” Himself to the temple and care for his people. (6:20)          

For our sake, God has placed Himself in “this house” and “this place,” (6:20) even though heaven is his dwelling place! This is done so that we can go to “this house / this place” to pray to Him. “This house” exists as a house of prayer, where we know prayers are answered. This is what the Scriptures tell us:

            “19Yet have regard to the prayer of your servant and to his plea, O Lord my God, listening to the cry and to the prayer that your servant prays before you, 20that your eyes may be open day and night toward this house, the place where you have promised to set your name, that you may listen to the prayer that your servant offers toward this place. 21And listen to the pleas of your servant and of your people Israel, when they pray toward this place. And listen from heaven your dwelling place, and when you hear, forgive.”(6:19-21)

Solomon specified 7 scenarios (examples) where God will care for His chosen people, and especially relevant to us at this time, when they experienced disease or other disaster (6:28-31) as follows:

 28 “If there is famine in the land, if there is pestilence or blight or mildew or locust or caterpillar, if their enemies besiege them in the land at their gates, whatever plague, whatever sickness there is, 29whatever prayer, whatever plea is made by any man or by all your people Israel, each knowing his own affliction and his own sorrow and stretching out his hands toward this house, 30then hear from heaven your dwelling place and forgive and render to each whose heart you know, according to all his ways, for you, you only, know the hearts of the children of mankind, 31that they may fear you and walk in your ways all the days that they live in the land that you gave to our fathers.”(6:28-31)

Yes, God will listen to our prayers made in out-stretched hands in his House when we are in dire situations of sickness and other disasters, because He (Christ) is “God with us” (Immanuel). God is the same yesterday, today and forever. He will definitely answer our prayers today too.

3. God promised to hear their (our) prayers and “heal their (our) land” (7:14).

We read, “12Then the Lord appeared to Solomon in the night and said to him: “I have heard your prayer and have chosen this place for myself as a house of sacrifice. 13When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, 14if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land. ” (7:12-16).

The chronicler outlines for us four steps of repentance that will lead God to forgive and restore us. We find that each of these is taken up at appropriate places in the later narrative of Chronicles, marking the amazing interventions of God. The four steps of repentance towards forgiveness and healing and restoration are:

1. humble themselves, (attitude of repentance). Have we humbled ourselves?
2. pray, (posture of repentance). Do we live a prayerful life?
3. seek my face, (surrender in repentance). Have we surrendered our will to God and seek His?
4. turn from their wicked ways. (action of repentance). What actions of surrender have we taken?

“Heal their land” includes deliverance from drought and pestilence as well as the return of exiles to their rightful home (6:38). This comes when they repent before God. Healing comes through our repentance before God. If healing is what we want, have we taken these steps, in our attitude, posture, surrender and action? The pandemic is God’s call to us to go back to Him.

This promise is for the chosen people, the people of Israel. But God has promised to bless generally all those who obey Him (e.g. Ps. 1; Matt 6:33; Gal. 6:7-8).  May we learn from the current pandemic and celebrate our Church’s anniversary this year by coming humbly to our Lord Jesus Christ, the head of the Church, in repentance for having kept Him at a distance. May we then truly celebrate because the Lord has promised “healing,” to us all at RCAC, both personally and as a Church.  Christ is risen, He is risen indeed! He can heal us, both now and forever!  Amen.

Your servant in Christ,

Rev. Dr. Simon Lee

Senior Pastor

Jun 06-07, 2020
李耀全牧師

親愛列宣家的弟兄姊妹，

今年(2020年)我們教會的43週年記念將與往年不一樣，因為COVID-19疫情大流行所帶來的限聚令仍在實行中。在一貫的堂慶，我們通常以感恩為題作慶祝。但眼見在加拿大和世界各地有數以百萬計的人患上這疫症而在各國各地死於這病毒的人也數之不盡，我們可慶祝甚麼呢？我們都盼望早日能回復常態，但在進入新常態之際，讓我們不錯過這疫情帶來的功課。我願與大家反思昔日所羅門王奉獻聖殿的故事(歷代志下5-7)，從中作現今的應用和學習。我們可以從這故事學習四個重要的功課，如下：

1. 神既是天地的主不能被聖殿所限制 (代下6:18)

 所羅門王自問自答：「神真的要和人住在地上嗎？看哪，天和天上的天也容不下你，何況我建造的這殿呢？」(18) 在他獻堂的禱告，他謙卑地跪在神面前，說：

「14 耶和華以色列的神啊，天上地下沒有神可以和你相比的，你向那些一心行在你面前的僕人，常是守約施慈愛的；15你對你的僕人我父親大衛所應許的，你都遵守了，你親口應許，也親手成全，就像今日一樣。」(6:14-15)

 可見所羅門在早期是一個敬畏神的王而他完全相信神的信實與能力。他在神面前真誠的謙卑而同時他又十分警覺神的偉大(v.18) 在此我們認識到神是超越萬有(transcendent) 又同時是臨在現有 (immanent) 卻不受其限制。神是無所不在亦處處都在。

是的，神明顯在過去43年傾福給我們烈宣家，與我們同在。但我們切勿以為神只是臨在教堂本身。我們已習慣把我們基督徒的生命視為教堂四幅牆內之活動，而一旦不能回教堂便不曉得與神和教會弟兄姊妹連結。故此這次疫情的大流行其實幫助我們更明白教會並不是教堂，而神是無所不在，您和我便是教會。其實天國就是在我們中間。

2. 神卻選擇棲身於聖殿中看顧祂百姓 (代下6:20)

神選擇棲身在「這殿」和「這地方」乃為着我們可以到此處求告他。這殿乃禱告之殿，是在此我們的禱告祈求蒙祂垂憐應允。從以下經文我們可以看見神選擇棲身於聖殿中乃為着要看顧祂百姓 (6:20) ：

「19耶和華我的神啊，求你垂注你僕人的禱告和祈求，聆聽你僕人在你面前所發的呼喊和禱告。20求你張開眼睛，晝夜看顧這殿，就是看顧你所說要立你名的地方；求你垂聽你僕人向著這地方所發的禱告。21求你垂聽你的僕人和你的子民以色列的祈求，就是他們向著這地方所發的禱告；求你從天上，從你的居所垂聽，垂聽和赦免。」 (6:19-21)

所羅門具體提出七種的以色列人會面對的處境與挑戰，包括像我們現時切身的問題，即經歷瘟疫及其他天災人禍(6:28-31) 等，若神的子民禱告祈求，這一切都是神會垂聽拯救的：

「國中若是有饑荒、瘟疫、旱風、霉爛、蝗蟲、螞蚱，或是有仇敵圍困城鎮，或是有甚麼災禍，甚麼疾病，29你的子民以色列，無論是個別或是全體，自知自己的災禍和痛苦，向著這殿張開雙手禱告或祈求，30求你從天上你的居所垂聽和赦免他們，你是知道人心的，你必照著各人所行的報應各人；因為只有你知道世人的心。31使他們在你賜給我們列祖的地上，一生一世敬畏你，遵行你的道路。」 (6:28-31)

是的，若我們在神的殿中張開雙手為我們的病痛和其他的天災人禍禱告或祈求，神必定垂聽我們的懇求，因為他(基督)就是「以馬内利」，即神與我們同在。神是昨日、今日和永遠不變。他必在今天一樣垂聴我們的祷告。

3. 神應許聽祂百姓的禱告而賜下醫治 (代下7:14)

接着經文如此記載：「12夜間，耶和華向所羅門顯現，對他說：“我已經聽了你的禱告，也為我自己選擇了這地方作獻祭的殿。13如果我使天閉塞不下雨，或吩咐蝗蟲吞吃這地的土產，或差遣瘟疫到我的子民中間來；14這稱為我名下的子民，若是謙卑、禱告、尋求我的面，轉離他們的惡行，我必從天上垂聽，赦免他們的罪，醫治他們的地。15現在我的眼睛必張開，我的耳朵必垂聽在這地所發的禱告。16現在我揀選了這殿，把它分別為聖，使我的名永遠在這殿中；我的眼和我的心也常常留在那裡。」(7:12-16)

經文提出給我們四個悔改的步驟讓我們可以得赦罪及醫治。我們知道在歷代志下隨後的經文便記載神如何奇妙地按他的話施行赦罪、拯救和醫治。這四個步驟如下：

1. 謙卑、(悔改的態度) 我們是否在神面前持悔罪謙卑的態度？
2. 禱告、(悔改的心態) 我們是否持著禱告的心態過活？
3. 尋求我的面，(悔改的降服) 我們是否將我們的意願降服於主而尋求他的旨意？
4. 轉離他們的惡行。(悔改的行動) 我們是否付諸實施用行動降服在神面前？

悔改的禱告導至神「醫治他們的地」，而這是包括從旱災與瘟疫得着拯救，與及以色列人從被虜之地回歸到他們自已的國土與家園(6:38) 。同樣我們透過悔罪亦得到神所賜的醫治。若我們想得到神的醫治，我們有沒有付諸行動，在態度、姿態、降服與行動上實行這種悔罪的禱告與生活呢？這次疫情大流行可視為神呼喚我們回轉到神面前。

以上是神給祂的選民以色列人的應許。但今日神也同樣應允祝福聽從祂的人 (詩1; 太6:33; 加6:7-8) 。讓我們在現時的疫情大流行中學習功課，並透過謙卑悔罪的心回到教會的元首基督。讓我們列宣家如此慶祝我們的堂慶，而因此得到主耶穌基督復活的大能所賜的「醫治」與永生的盼望，包括個人創傷的醫治和教會整體的醫治。阿們！阿們！

主僕，

李耀全牧師

主任牧師

May 30-31, 2020
Rev. Simon Lee, Senior Pastor RCAC

 Junk food?!

Dear brothers and sisters of RCAC,

I am not addicted to “junk food,” but at times, when I get started on some, I can see how it can be very addictive – you just can’t stop once you get started!  “Junk food” is exactly what it is, “junk!”  I guess we could ask the same question of why people are hooked on or prefer “fast food” instead of “fine food“ all the time (economics aside), because somehow such food is so enticing, tasty but mostly unhealthy (oily, high on sugar and salt).  Lest you think I am against all such so-called “junk food” because I am not, I do enjoy some sometimes between my meals.  What I cannot understand is why for some, “junk food” comes to replace “fine food” all the time because the latter is so much better in value, both nutritionally and quality.

Spiritual junk food?!

You can therefore understand why I am so surprised when I recently in my study came across the term “spiritual junk food!”  You must be kidding, is there “spiritual food” that can be regarded as “junk?”  Yes, the term appears in Eugene Peterson’s free translation in The Message (MSG) of 2 Timothy 4:3 – “You’re going to find that there will be times when people will have no stomach for solid teaching, but will fill up on spiritual junk food – catchy opinions that tickle their fancy.”

Interestingly, Peterson uses the same expression in an Old Testament verse: “Why do you spend your money on junk food, your hard-earned cash on cotton candy? Listen to me, listen well: Eat only the best, fill yourself with only the finest.” (Isaiah 55:2, MSG)  Yes, why waste money on “junk food”?  That started me thinking and here is what I like to share from my reflection.

No stomach for solid teaching

The context is an exhortation of Paul the great apostle and mentor to young Timothy, his spiritual son, to encourage him to stay faithful to the preaching of the Word (the gospel), whether it is convenient or inconvenient (in season or out of season).  We believe in the “priesthood of all believers” and therefore it applies to all of us, that is, we need to be a faithful witness, no matter what.  Paul is warning that there will come a time when he will find Christ’s followers prefer “junk food” rather than “solid food” (sound teaching), but at such a time, he should all the more persevere and be faithful to “preach the Word.”  “No stomach for solid teaching” literally means “will not endure sound teaching.” (ESV)   “Solid food” is being given up and replaced by “spiritual junk food.”   Peterson expands on what he means by “spiritual junk food” with this qualifier – “catchy opinions that tickle their fancy,” which literally means “having itching ears they will accumulate for themselves teachers to suit their own passions.” (ESV)  In other words, there will be Christians who only want to hear what they want to hear, and therefore prefer teachers who do that rather than orthodox preachers like Timothy who will only follow the instruction to “preach the Word.”

Catchy opinions that tickle their fancy

These words sound so true even today, and explain why there is always a market for heresy and half-truths down through the ages till now, and why it is so hard to preach the Word of truth.  The question for all of us, even during this time of the COVID pandemic, is do we have an appetite for the solid food of God, or do we prefer “spiritual junk food” that will “tickle our fancy (own passions),” that are just good to our ears.  Peterson’s use of the term “catchy opinions” (vs. sound teaching) catches my attention.  This sort of “teaching” is “catchy” or palatable and attractive, and we are easily hooked, but nevertheless they are just “opinions” of people who say what we want to hear. In the past several years we hear the term “fake news” being battered around, and I am sadden to see how people are so gullible and so willing to accept them as “truths.”   Have you ever wonder why suddenly we now have such a flood of “knowledge”?

Applied to the Christian context, there is indeed a lot of “fancy teaching” that is unorthodox, that we need to guard against.  This type of teaching will only make them (and us) “turn their (our) backs on truth and chase mirages.” (v. 4. MSG)   That means, we “will turn away from listening to the truth and wander off into myths.” (ESV)   This may include false teaching about the end times.  Next time before we forward something to our brothers and sisters, make sure that they are not stuff that are against the truth of God.  They may be just “spiritual junk food.”

Keep the Message alive

Paul not only has a warning for young Timothy, he also has an exhortation for him and us all: “But you – keep your eye on what you’re doing; accept the hard times along with the good; keep the Message alive; do a thorough job as God’s servant.” (v. 5. MSG)  In another translation we have, “As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfil your ministry.” (ESV)  The question for us all, are we focused (sober-minded) on our service to God as God’s servants by keeping the Message alive?   There is so much good sound teaching that is available nowadays, including those from our own pastors and teachers.  Are we taking full advantage of this good teaching for our learning?  Let us go for “solid food” that helps us serves God better, keeping the Message alive in and through us.

Also can we “accept the hard times (endure suffering) along with the good?”  Indeed, we are all going through “hard times” because of the pandemic.  Our perseverance at this time will be a strong witness for Christ.  As Christians, are we as fearful and restless as our neighbours who are not Christians?  Should our trust in Christ and in the promise of His word make a difference?  If we are strengthened by the solid teaching of the Word, then our testimony will draw people to Christ, because people need the Lord.

Eat This Book

In his book, Eat This Book: A Conversation in the Art of Spiritual Reading, Eugene Peterson reminds us: “Christians don’t simply learn or study or use Scripture; we assimilate it, take it into our lives in such a way that it gets metabolized into acts of love, cups of cold water, missions into all the world, healing and evangelism and justice in Jesus’ name, hands raised in adoration of the Father, feet washed in company with the Son.”  Let us be the Book during this pandemic.

Your pastor in Christ,

Rev. Simon Lee

Senior Pastor, RCAC

May 30-31, 2020
李耀全牧師

親愛的列宣弟兄姊妹，

我並不沉迷於零食或「垃圾食品」(junk food)，但有時當我開始試食這些食品，就我會發現它非常容易上癮  ̶  一旦開始就無法停止！「垃圾食品」(junk food) 顧名思義就是「垃圾！」(junk)  也許我們可能都會問另一個類同的問題：為甚麼眾多的人一直都傾向喜歡「快餐」而不是「佳餚美食」（經濟因素除外），可能是因為這些「快餐」一般是美味無窮，但大多數卻是不健康的（例如，多油、高糖和高鹽）。別以為我反對所有所謂「垃圾食品」，我也不是完全拒絕的，間中我也會在正餐之間享用一點。但我不明白的是，為甚麼對於某些人來說，「快餐」或「垃圾食品」卻可以替代「佳餚美食」，然而後者在營養和質素方面都具有更高的價值。

屬靈雜糧？！(Spiritual junk food)

因此，您可以理解為甚麼最近在我的研習中遇到「屬靈雜糧！」這個名詞時，我感到非常驚訝！您一定是在說笑，真的有被視為「垃圾食品」的「靈糧」嗎？是的，該名詞出現在Eugene Peterson的 “The Message” (MSG) 譯本裡面，是提摩太後書4:3：「您會發現，許多時人們對純正的教導沒有胃口，反而會被「屬靈雜糧」那些動聽無稽之談的觀點填滿。」

有趣的是，Eugene Peterson在舊約經文中也有同樣的譯法：「為甚麼將金錢花在垃圾食品上，將辛苦賺取的金錢花在棉花糖上？聽我說，細心聽：「只吃最好的，只吃最上好的。」（以賽亞書55:2）《MSG》。是的，為甚麼浪費金錢在「垃圾食品」上？這引發我的思考，也是我想與大家分享的內容。

對純正的教導沒有胃口

該段經文是大使徒保羅作為導師對他年輕的屬靈兒子提摩太的勸告，鼓勵他務要傳講神的話語（福音），無論是得時不得時（無論時機是否完全適合）。我們都相信「信徒皆祭師」的概念，因此這也適用於我們所有信徒，也就是說，無論如何，我們都必須成為忠心的見證人。保羅警告說，將來的日子，在信徒中間會出現更喜歡「垃圾食品」而不是「有益食品」（純正的教導），這時候，他應該更加堅忍和忠心地「傳講神的話語」。「對純正的教導沒有胃口」直譯是「容不下純正的道理」（新譯本）。「屬靈真理」已被放棄，取而代之是「屬靈雜糧」。Peterson進一步解釋何謂「屬靈雜糧」及其含義  ̶ 「動聽無稽之談」，直譯即「耳朵發癢，隨著自己的私慾，增添許多教師。」（新譯本）。換句話說，將會有些基督徒只想聽自己喜歡聽的東西，因此他們會偏愛這樣投其所好的老師，而不是喜歡像提摩太等人，他們只會按「傳講神的話語」的吩咐而忠心教導。

動聽無稽之談

這些話語甚至在今天聽起來仍然如此，並解釋了為甚麼世世代代直到現在，異端邪說一直都有它的市場，以及為甚麼傳講真理是這麼困難。即使我們正處於COVID大流行，我們是否喜歡吃上帝純正的靈糧，還是我們更喜歡「屬靈雜糧」，「動聽無稽之談」，這些只是好聽的話呢？Peterson使用「動聽無稽之談」一詞（比對純正的教導）引發我的思想，這樣的「教導」是「動聽」的或合人心意投其所好和有吸引力的，我們很容易著迷，無論如何它們只是說出我們歡喜聽到的「論點」。在過去的幾年，我們經常聽到「假消息」並對其意論紛紛，令我感到悲嘆的是，明知它們是不可信的，但又樂意輕信和接受當作「真實的」。您是否曾經想過，為甚麼我們現時彷彿突然有如此豐富的「知識」呢？它們值得我們相信嗎？

應用在基督教的教導下，確實存在許多我們需要提防非正統的「粉飾教導」(fancy teaching)。這種教導只會驅使他們（和我們）「放棄他們（我們）對真理的追求反而追逐幻象」。（第4節《MSG》）。意思是，我們「轉離不聽真理，反倒趨向無稽之談。」《新譯本》。這可能包括關於末世的錯誤教導。下次當我們將某些資訊轉發給弟兄姊妹之前，請確保它們的內容不是與上帝的真理背道而馳。它們可能只是「屬靈雜糧」而已。

持守真理

保羅不僅警告和規勸年輕的提摩太（Timothy），也是在規勸我們：「但您當時刻留心自己在做甚麼；接受美好的時光也同時接受磨練的日子；持守真理；做一個完完全全上帝的僕人。」（第5節《MSG》），另一個翻譯：「你卻要凡事謹慎，忍受磨難、作傳福音者的工作，完成你的職務。」（新譯本）。我們應問的問題是，我們是否專注（清醒地）作神的僕人事奉神，持守真理？今天坊間有許多美好和穩紮的教學，包括來自自己教會的牧者和老師。我們有否充分使用這些教學好好的學習？讓我們尋求「屬靈真道」，持守真理，幫助我們更有效地事奉神。

我們可否「接受美好的時光也同時接受磨練的日子（忍受苦難）呢？」。確實，由於大流行，我們都在經歷「艱難時期」。我們此刻的堅毅將成為基督有力的見證。作為基督徒，我們是否與非基督徒的鄰居一樣恐懼和不安？我們對基督的信靠和他話語的應許會否讓別人看出我們與眾不同？如果我們得力是憑著聖經純正的教導，那麼我們的見證就會吸引別人歸主，因他們需要主。

《“喫”這本書》(Eat This Book)

Eugene Peterson在他的著作《「喫」這本書：屬靈閱讀藝術的對話》，提醒我們：「基督徒不單單只是學習或研讀聖經，我們要將它消化、吸收，並分解及轉化成為我們生活的素質，例如愛的行動，一杯涼水，奉耶穌的名向世界宣教、傳福音、宣講正義；舉起雙手敬拜父神，學傚聖子為別人洗腳。」。在這次大流行期間，讓我們成為這一本「書」。

主僕

李耀全牧師

May 23-24, 2020
Rev. Simon Lee, Senior Pastor RCAC

Dear brothers and sisters of RCAC, Shalom,

“I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ² Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Romans 12:1, 2, ESV)

Crisis: Transforming Threat into Opportunity (危機：轉危為機)

Last week I shared with you some of my thoughts on the New Normal, focusing on the ideas of “Pause, play and no playback.” This week I hope to continue to round up my thoughts and hopefully provide some more directions on what it means for us at RCAC as we enter into Phase 2 of dealing with the Coronavirus pandemic in B.C.

I came across an article (Strategies for Winter) which I found helpful, and it describes what we are experiencing and what we will face by pointing to three key concepts: blizzard, winter and ice age (Leading Beyond the Blizzard). We have taken “shelter”(stay home) in the storm (COVID), we need now to dress warmly to go out and “survive” the long and bitter winter, and finally we need to “adapt and rebuild” as if we will be going into a new Ice Age. In short, we all need to adapt to the “new normal.”

 On the ground level, we hear in the news things like big motor car plants are now assembling not cars but making millions of mask. Another example I saw in the news was a high class restaurant owner giving out food to the needy. In the latest news (from Quebec) there was a restaurant owner who put some sort of mannequins in empty seats to separate the customers. These simple examples should tell us that “the new normal” is completely different from “the normal” three months ago. Life in Greater Vancouver will not be the same and nor will life at RCAC be back to our “old normal” anytime soon.

Many Church leaders have reminded us that “we need to take seriously not only our faith, but also science, as well as this virus, which involves appropriate social distancing. It’s all part and parcel of engaging effectively today.” (Pastor Mark, Beaverton)  We are also reminded that we are “ambassadors of Christ.” (2 Cor. 5:20)  The question for all of us at RCAC is, now that we are slowly moving from “stay home,” can we “stay alert”? Can we be true “ambassadors of Christ” and messengers of peace and hope to a world desperately looking for ultimate answers, and therefore step up instead of step down our missional efforts?  If “crisis”( 危機) always has two components: “threat”( 危) and “opportunity”( 機), then we should change threat into opportunity  and should now seize the golden opportunity to making our Church not just a place where people go to, but a Church that goes to the people.

After much thought and prayers I believe we need some fundamental changes in three directions:

1. Transform and buildup the Church with more cell groups (「化整為零」：轉化教會建立小組)
2. Transform and equip members to be “ambassadors of Christ” (「基督使者」：轉化信徒人人皆兵)
3. Transform our Church community to a “Community Church” (「社區教會」：轉化群體深入社區)

 1. Transform and buildup the Church with more cell groups (「化整為零」：轉化教會建立小組)

We all long for the day when we can worship, learn, fellowship and play together, like before.  But it may be months before we can gather in large groups in the sanctuary, fellowship hall or the gym, even with the lifting of some of the restrictions. We understand that right now in Phase 2 we still can only have up to 50 people in the whole Church and we still have to maintain physical distancing of 2 meters between people. We will have to wait till Phase 4 of the Reopening to return to large gatherings.

However we have discovered that in fact during the past two months, many groups have been able to meet virtually with video conferencing (numbers vary up to 100 plus people based on number of devices connected to one event.) Moreover we have found that meaningful worship, real learning and good fellowship, fun and game can take place. Much of the security issues have been resolved and people are becoming more familiar and comfortable with going online to meet using different meeting apps.

Looking at it from the perspective of the “opportunity”, our experience has shown us that we can use these methods to draw our people together in ways that were not possible before. Therefore if we can encourage each member of our congregations to belong to at least one small groups, online or offline, such as fellowships or cell or study groups, we can serve our people even better than before.  In short, we want to be transformed into a Church that supports each other in small groups.  Secondly, even with full reopening, we will still continue to take advantage of all these means to draw us closer together.

2. Transform and equip members to be “ambassadors of Christ” (「基督使者」：轉化信徒人人皆兵)

We have discovered that many lay leaders have in fact become even more active in leading various activities and in reaching out to people to invite them to join our meetings. We believe in the “priesthood of all believers” and therefore we should continue our emphasis of “Equipped to serve” (theme last year) and trained our members to be “ambassadors of Christ.” We need to boost our leadership training programs even more to respond to the people needs exposed by this pandemic.

3. Transform our Church community to a “Community Church” (「社區教會」：轉化群體深入社區)

As a Church we have been shut down for over two months. The Church (ekklesia) is called by God out of the world to be “saints” and the community of God. But we are also sent back to the community, in fact to all the nations, that is, to the ends of the world, to be Christ’s witnesses, and to make disciples of all nations. The pandemic has impacted our Church community in many ways, but it has also awakened us to be the Church in the community, outside the four walls of our Church building.  We should be the light and salt of the world. We should learn to be “in the world and not of the world” and make ourselves and our faith relevant to the people of our community. In other words, we should be missional in our purpose and in our engagements with the people out there. Let’s rethink and reimagine our efforts in evangelism and missions, and transform our Church into a “Community Church.”

These are some important emphases that we should take heed as we move into “the new normal.”

In the words of Paul, “I appeal to you therefore …to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship,” we are urged to dedicate ourselves to God, because that is the only “spiritual worship” (reasonable service) that is acceptable to God.  Our transformation can only happen “by the renewal of … mind, that by testing…”and in the “test” that we as Christians have endured in this pandemic, our mind should be renewed so we may be able to discern the perfect will of God. (Romans 12:1, 2, ESV)  May we as individuals and as a Church live to please God.  Stay tuned.

Your servant in Christ,

Rev. Simon Lee

May 23-24, 2020
李耀全牧師

親愛的列宣家弟兄姊妹平安，

「所以弟兄們，我憑著神的仁慈勸你們，要把身體獻上，作聖潔而蒙神悅納的活祭；這是你們理所當然的事奉。不要模仿這個世代，倒要藉著心意的更新而改變過來，使你們可以察驗出甚麼是神的旨意，就是察驗出甚麼是美好的、蒙他悅納的和完全的事。」(羅馬書12:1-2《新譯本》)

危機：轉危為機

上週，我與大家分享了有關「新常態」的一些想法，重點是「暫停，重啟和非回復既往」( Pause, Play and no Playback)。本週我繼續與大家分享並總結我的領受，希望藉此可以為列宣家，面對BC省冠狀病毒大流行重新開放進入第二階段時，提供更多嚮導。

我閱讀到一篇文章（《迎冬策略》Strategies for Winter），該文章對我很有幫助，它透過三個關鍵概念來描述我們正在經歷以及我們將面對的情況：暴風雪(blizzard)，寒冬(winter)和冰河時期（《雪暴後的領導》Leading Beyond the Blizzard ）。我們在風暴（COVID）中已找到「庇護」（留守家裡），現在我們需要穿上保暖的衣襪走出去，「應付」漫長而寒冷的冬天，最後我們需要「適應和重建」，就像我們將進入新的冰河時期。簡而言之，我們都需要適應「新常態」。

現實環境裡，我們從新聞中聽到，大型汽車工廠現在正在組裝的不是汽車，而是製造數百萬個口罩。另一個例子在新聞報道中看到一所高級餐館的老闆向貧苦大眾分發食物。來自魁北克的最新消息，有一家餐館的老闆，他特意把一些櫥窗模特兒公仔放置在座位上，藉此分隔顧客的距離。這些簡單的例子告訴我們「新常態」與三個月前的「常態」完全不同。大溫哥華地區的生活將不復從前，列宣家也不會很快回到我們的「舊常態」。

許多教會領袖提醒我們：「我們今天須要積極面對的，不僅是要對我們的信仰認真，還要有科學，以及認識這病毒，曉得要有適當的社交距離。」(Beaverton的 Mark牧師)。聖經提醒我們，我們是「基督的使者」。（林前5:20），作為列宣家群體來說，問題是，既然我們正從「留守家裡」(stay home)慢慢地轉移，我們可以「保持警覺」(stay alert)嗎？我們能否成為真正的「基督的使者」，將平安和盼望帶給世上正在感到絕望無助的人。因此，我們是要加強而不是放棄我們的宣教努力!如果「危機」具有「危」和「機」，那麼我們應該將危轉化為機會，現在應該抓住這個黃金機會，使我們的教會不僅是信徒聚會的地方，而且是走進人群的教會。

經過多翻的思索和祈禱，我相信我們需要在三個方向進行一些基本的改變：

1. 「化整為零」：轉化教會建立小組
2. 「基督使者」：轉化信徒人人皆兵
3. 「社區教會」：轉化群體深入社區

1.「化整為零」：轉化教會建立小組

我們都渴望有一天我們能夠像從前一樣，一起敬拜、學習、團契和遊戲。但即使現時解除了一些限制，我們仍可能需要好幾個月的時間才能夠在禮堂，團契室或體育館集體聚會。我們明白，在目前第二階段，整個教會在任何時間最多只能容許50人聚會，並且仍然須要保持人與人之間2米的距離。因此，我們必須等到重新開放的第四階段才能返回大型聚會。 雖然如此，實際上我們在過去的兩個月，有許多團契及小組已經透過互聯網進行視頻會議（根據連接上的電子器材，人數高達100多人。）。此外，我們還可以舉行敬拜、查經、團契活動，甚至可以一起玩遊戲。許多安全問題經已解決，大家變得越來越熟練和習慣使用各種應用程式進行網上會議。

從「機(會)」的角度來看，憑這些經驗得知，我們可以使用這些方法將群眾團結一起，這是從前未必可以做到的。因此，如果我們能夠鼓勵每一個會眾最少與一個在線或離線的小組結連，例如團契，細胞小組或查經小組，那麼我們可以比從前更有效地彼此服侍。簡而言之，我們希望成為一個以小組形式相互支持的教會。第二，即使完全重新開放，我們仍然可以繼續使用這些在線或離線的方法促使大家更加團結。

2.「基督使者」：轉化信徒人人皆兵

我們發現許多已經退下前線的教會領袖現正在帶領各樣活動，接觸新朋友並邀請他們參加聚會變得更加積極。我們相信「信徒皆祭師」，因此，我們應繼續強調「整裝待發」（去年的主題），並訓練信徒成為「基督的使者」。我們需要進一步促進我們的領袖培訓計劃，以應付人們對這次大流行帶來的需求。

3.「社區教會」：轉化群體深入社區

作為教會，我們已經關閉了兩個多月。教會(ekklesia)是上帝從世界呼召「聖徒」成為祂的群體。同時我們也被差遣到不同的群體，直到地極，成為基督的見證，使萬民作主的門徒。大流行在許多方面影響了我們的教會，也喚醒了我們要成為人群中的教會、教會建築物四面牆之外的教會，我們要成為世界的光和鹽；我們要學習「入世而不屬世」，將自己和我們的信仰與社區鄰舍接連，換言之，我們應該帶著宣教使命去接觸群眾。讓我們重新思考和重新規劃我們在傳福音和宣教方面所做的努力，並將我們的教會轉化為「社區教會」。

這些是我們進入「新常態」時應注意的一些重點。保羅這樣說：「所以弟兄們…，要把身體獻上，作聖潔而蒙神悅納的活祭；這是你們理所當然的事奉」，我們把自己奉獻給上帝，因為那是「屬靈的敬拜」（理所當然的事奉），是神所喜悅的。我們要轉化只能「藉著心意的更新…，可以察驗(透過考驗…)」，我們作為基督徒在這次大流行中所經歷的「考驗」，我們的心思意念應該得到更新，以致我們能夠察驗神美好的旨意。(羅馬書12:1-2《新譯本》)。在新常態中，願我們作為信徒、作為教會，能夠活出更蒙神悅納的生命。

主僕

李耀全牧師