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伊恩·布鲁玛的玩世不恭

伊恩·布鲁玛Ian Buruma的玩世不恭
   
   
   (伊恩·布鲁玛,Ian Buruma 1951年12月28日,是一位英荷血统的荷兰作家。他的大部分作品涉及了亚洲文化,尤其涉及了日本。)
   

    Ian Buruma是一个混血的荷兰人。他采访我的时候,我不知其何许人也,事后我才知道,他还是一位多产的作家呢。但是他的知识好像不大符合他的名气。而且他的性格中,有一种特别狡黠和玩世不恭的要素。
   
    Ian Buruma他亲口告诉我,说他妈妈是一个犹太教徒,他的爸爸是一个新教的牧师,而他自己什么也不信了,是一个无神论者。
   
    对此Ian Buruma他好像很骄傲,那口吻好像说他妈妈是一个小学生(犹太教徒),他的爸爸是一个中学生(新教牧师),而他Ian Buruma自己才是一个大学生(什么都不信的无神论者)。
   
    这样Ian Buruma他居高临下地看着我:你怎么会从一个无神论的大学教授退化为一个基督教徒的?
   
    ······
   
    这是1999年4月间发生的真实故事。
   
    那时,Ian Buruma奉《纽约时报》之命,采写一篇报道,要在“六四屠杀”十周年的时候,谈谈《河殇》的几个作者之现况,尤其要谈谈他们和基督教之间的关系。
   
    这样,Ian Buruma他就费尽周折地找到了我,进行了专访。
   
    后来,Ian Buruma他还让《纽时》雇请了一个摄影师,花了两三个小时,为我拍了两百多幅照片,以便从中选取一张能够符合他的报道倾向的特写。这种敬业精神,真够让我刮目相看的。
   
    Ian Buruma是一个混血的荷兰人。这对理解他的报道及其作品很有帮助。因为,这妨碍了他去理解一个中国人怎么会去相信耶稣的奇迹的。
   
    在Ian Buruma看来,耶稣就像Ian Buruma自己的妈妈、爸爸一样:第一是一个犹太教徒,第二是一个新教牧师。这样的人连自己的儿女都不会信,也不该去信,一个具有高度理解力的中国人怎么会去信呢?
   
    对于Ian Buruma的疑问,我很同情。
   
    于是我不厌其烦地给Ian Buruma解释:促使我信耶稣的关键,就是因为耶稣不是犹太人,不是神职人员。
   
    Ian Buruma对此竟然觉得理解不了。
   
    于是我给他指出《圣经》上的记载:
   
    1、基督不是大卫的子孙:
   
    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。
   
    2、耶稣不是犹太人:
   
    耶稣对犹太人说,Jhn 8:56 你们的祖宗亚伯拉罕欢欢喜喜地仰望我的日子。既看见了,就快乐。
    Jhn 8:57 犹太人说,你还没有五十岁,岂见过亚伯拉罕呢?
    Jhn 8:58 耶稣说,我实实在在地告诉你们,还没有亚伯拉罕,就有了我。
   
    3、耶稣基督是永生上帝的同在:
   
    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。
   
    ······
   
    然后我告诉Ian Buruma,正是这三条圣经经文,使我放弃了对教育基督教的民族主义抵抗,而获得了对于耶稣的信仰。为此我感谢上帝,给了我接受救恩的机会。这使我相信基督教不是欧洲人的文化、也不是犹太人的文化;我相信基督教是一种特殊的启示,背叛这种启示的犹太人已经遭到了惨烈的处罚,背叛这种启示的欧洲人也会遭到惨烈的处罚的······上帝不会偏待任何人。
   
    Ian Buruma 频频点头,仿佛理解了这个道理。
   
    我也很高兴,我终于帮助Ian Buruma知道了他的妈妈和爸爸都没有能够让他明白的东西。
   
    但后来我知道自己太乐观了,因为我后来才明白,Ian Buruma其实因为对圣经不熟悉而没有把握提出任何意见,又急于进行他为《纽约时报》的采访工作,所以就假装明白了。所以过了两天,Ian Buruma 又专门打电话给我,一一询问并记录了上述经文的出处。
   
    以后他就失踪了,再也没有出现过。
   
    显然,他无法提出任何可以和我辩论的东西了。
   
    不过Ian Buruma确实是一个不太诚实的记者,因为他没有在他的报道中,把我思想改宗的上述关键给报道出来。
   
    相反,Ian Buruma的报道却不乏一些无中生有的“事实”和似是而非的“推论”。这些东西的出现,显然是因为Ian Buruma的性格中,有一种特别狡黠和玩世不恭的要素。而Ian Buruma的知识也远远够不上他想要报道的主题,那就是我的思想改宗。
   
    我想,这可能也是一些记者的职业通病:主题先行;为了自己的老板或市场,篡改了报道事实。
   
    2000年12月31日
   
    (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)
   
    附录:
   
    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?

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