Mat 22:41 法利赛人聚集的时候，耶稣问他们说，
Mat 22:42 论到基督，你们的意见如何？他是谁的子孙呢？他们回答说，是大卫的子孙。
Mat 22:43 耶稣说，这样，大卫被圣灵感动，怎么还称他为主。说，
Mat 22:44 主对我主说，你坐在我的右边，等我把你仇敌，放在你的脚下。
Mat 22:45 大卫既称他为主，他怎么又是大卫的子孙呢？
Mat 22:46 他们没有一个人能回答一言。从那日以后，也没有人敢再问他什么。
Pro 8:22 在耶和华造化的起头，在太初创造万物之先，就有了我。
Pro 8:23 从亘古，从太初，未有世界以前，我已被立。
Pro 8:24 没有深渊，没有大水的泉源，我已生出。
Pro 8:25 大山未曾奠定，小山未有之先，我已生出。
Pro 8:26 耶和华还没有创造大地，和田野，并世上的土质，我已生出。
Pro 8:27 他立高天，我在那里。他在渊面的周围，划出圆圈，
Pro 8:28 上使穹苍坚硬，下使渊源稳固，
Pro 8:29 为沧海定出界限，使水不越过他的命令，立定大地的根基。
Pro 8:30 那时，我在他那里为工师，日日为他所喜爱，常常在他面前踊跃，
Pro 8:31 踊跃在他为人预备可住之地，也喜悦住在世人之间。
Pro 8:32 众子阿，现在要听从我。因为谨守我道的，便为有福。
Pro 8:33 要听教训，就得智慧，不可弃绝。
Pro 8:34 听从我，日日在我门口仰望，在我门框旁边等候的，那人便为有福。
Pro 8:35 因为寻得我的，就寻得生命，也必蒙耶和华的恩惠。
Pro 8:36 得罪我的，却害了自己的性命。恨恶我的，都喜爱死亡。
（最近，中国政府说“党媒姓党”，这并不奇怪。因为这又让我想起了上面的陈年故事。就Ian Buruma来说，“Ian Buruma媒姓Ian Buruma”可能也最为自然不过了。可是Ian Buruma他不明白，当他Ian Buruma在2002年出版的《Bad Elements：Chinese Rebels from Los Angeles to Beijing》一文里，把基督徒谈论上帝时所表现的敬意比作狗一样的态度时，他其实也侮辱了他自己不幸的父亲和母亲。2016年3月作者谢选骏再记）
The Pilgrimage From Tiananmen Square
By Ian Buruma
Published: April 11, 1999
How do revolutions get started? Obviously rebellions begin with serious discontents, about oppression, corruption and so on. The protest movement that began at Tiananmen Square in Beijing 10 years ago this month was not really a revolution, although it could have turned into one. Oppression and corruption were certainly two of its root causes. But there were other influences, of a more cultural nature, that inspired the protesters. One of them was a television movie made a year before, in 1988. It was titled ''Yellow River Elegy.''
This six-part series emerged from a general intellectual fashion in China in the late 1980's, known as culture fever. Culture, like religion, is often a substitute for political expression. After decades of wooden Communist culture, slash-and-burn revolutionary modernism and murderous political campaigns, Chinese intellectuals turned to traditional Chinese culture to find answers to China's contemporary problems.
China's descent into impotence has been an intellectual obsession of Chinese writers and thinkers since British gunships exposed its weakness during the Opium Wars in the middle of the last century. How could the Middle Kingdom, the center of civilization, have been so easily humbled by long-nosed barbarians and, later, by the ''dwarf bandits'' from Japan? These were the questions asked by Chinese intellectuals in the 1890's, in the 1910's, in the 1930's and yet again in ''Yellow River Elegy.''
Chinese civilization, as presented in the film, is compared to the Yellow River, sluggishly following its changeless course through a vast, agricultural continent, isolated from the world by the Great Wall and governed by despotic, semidivine emperors. This is contrasted to an idealized image of the West, enlightened by science and democracy, conquering the seas, trading with all the world. China has a closed, ''yellow,'' land-bound civilization; the West is as open and ''blue'' as the oceans. The message, then, is that China has to discard its nostalgia for past glory, reject the symbols of its ancient civilization and become just like the West. The more hidden message is that Communist rule is as oppressive and closed as the old imperial system.
The ''reformists'' inside the Government, like the Communist Party chief, Zhao Ziyang, approved of the film. Conservatives hated it. It split the Chinese leadership. After Zhao was ousted in 1989 and the tanks restored order in Beijing, party hard-liners blamed the film for helping to incite the rebellion. Party newspapers denounced it in editorials. Its authors were put on the wanted list.
Four of the movie's five writers escaped to America. And while living here, an odd and drastic change came over all but one of them. Two became evangelical Christians, one seriously considered it and one is a decidedly secular businessman, who sells bridal clothes, French wines, men's wear and expensive crystal knickknacks out of the Sheraton Hotel in Flushing, in the New York City borough of Queens. Why? What made three out of four ardent promoters of science and democracy want to receive Jesus?
It was my curiosity to find out that took me, in January, to a Christian evangelical church in Glendale, Calif. This might seem an odd place to meet a well-known political dissident from China, but if that same dissident has convinced himself that only the word of Christ can save China, it is as good a place as any.