Reflections...

A sermon preached at Kowloon Union Church on 25 June 2023, by Cecilia Yeung. The scripture readings that day were 1 Kings 17:17 - 24, Psalm 146 and Luke 7: 11-17.

Good morning brothers and sisters in Christ,

 

Today, we gather together to celebrate Refugee Sunday, a day which we set aside to acknowledge and pray for the millions of refugees around the world. 

 

Let us pray. Heavenly Father, we come before you today, mindful of the many refugees around the world who are facing unimaginable challenges and hardships. We ask for your guidance and wisdom to help us understand your love and care for the most vulnerable among us.

 

I don’t always wear glasses, but I love wearing them sometimes. This is colour-tinted sunglasses. I have other glasses as well, such as ski glasses. I got one for watching a 3D movie at IMAX. They all serve different purposes. These lenses can affect how we look at things and perceive things.

 

I believe that the same may apply to how we look at the Scriptures for today.  What lenses we use to see and read can shape our attitudes towards compassion, diversity, justice, and morality, and impact our ability to empathize with others. Eventually, it affects how we live out the Scriptures.

 

The passages from 1 Kings and Luke share a common theme of miraculous resurrections performed by prophets. One is Elijah, and the other is Jesus. Both stories involve the death of a young man and the grief of his mother. The stories also demonstrate the power of faith. The widows’ faith in God was tested when their sons died, but they continued to trust in God's goodness and provision. The stories also demonstrate the compassion of God, who intervenes in the lives of his people in times of need.  When their sons were restored to life, their faith was strengthened, and they were able to see that God had not abandoned them. 

 

There is no doubt that the miraculous raising of the young man from the dead takes centre stage in both passages, and for good allegorical reasons. These passages bear symbolic signs about the messianic meaning of Jesus, and the authority of Jesus over all impossible circumstances. 

 

The scenes of Raising a son from the dead could be the lens that connects us to the emotional agony of the widows and the divine compassion in response to the trauma of the grieving mothers. Our emotional and spiritual senses tell us to trust that God will somehow comfort us with the same power. 

 

We believe in the power of the Lord, but we are human beings and we are too weak. This is simply too far away from us because our life experiences and social realities tell us that raising a son from death is not likely to happen.

 

We really want the Bible to speak a relevant and personal message to us and to our day. And that is indeed what the Bible is for.

 

Sunglasses look cool, but I wouldn't want to wear sunglasses all the time. Because these colour-tint glasses do not allow me to see the vibrant colour of God’s justice on earth. I want the glasses that show me the fullness of God. 

 

In particular I want to see the colour that is called “justice”. Justice is not about seeking political upheaval for the sake of revolution. But rather justice is about reading and doing God’s word. It is about seeing the world with compassion, and doing the word (or work?) that helps bring forth liberation and freedom.

 

In Psalm 146, we read a hymn that praises God for his justice and compassion for the oppressed. The psalmist reminds us that we serve a God who "executes justice for the oppressed" and "gives food to the hungry" and "sets the prisoners free." This God is not indifferent to the suffering of his people but is actively working to restore justice and dignity to those who are oppressed. 

The psalmist also reminds us that our hope is not in human leaders or institutions but in God who alone is able to bring about lasting change.  We must trust in God's power and grace, knowing that he is able to bring about transformation beyond what we can imagine as we work towards a more just and compassionate world. In my limited experience in serving in the refugee and asylum seeker community, it's by the grace of God, his compassion that led me to keep going, wanting to see more of his work for the refugees. 

 

Look at the story from Luke today, when the crowds were expecting the widow’s grief, and a miracle of raising the son. Justice called us to see the world with compassion.  

The widow who had lost her only son and was likely facing a very difficult future without anyone to care for her. When Jesus saw her, he was moved with compassion and told her not to weep. He then approached the dead man and commanded him to rise. The man sat up and began to speak, and Jesus gave him back to his mother. 

 

By giving this woman back her son, in the context of her time, not only does Jesus heal her sorrow and loss, but he has changed her entire social and economic future. Because In Jesus' time, a widow was a woman whose husband had died, leaving her without any means of financial support or protection. 

 

Widows were often among the most vulnerable members of society, particularly if they had no male relatives to care for them. They were typically excluded from many aspects of social and religious life and were often forced to rely on charity and the generosity of others to survive.

 

Look at the audacity of the widows who lost their sons. 

In both passages, both of these widows showed great audacity in approaching Elijah or Jesus with their requests, asking for their dead sons to be raised from the dead. They were both in desperate situations and had nothing to lose by asking for a miracle. 

 

The pain, suffering, loss, trauma, anxiety, uncertainty, social and economic status and even vulnerability, fear of relying on community, or even anger are real feelings. Having these feelings also leads them to be fully human as God has created them to be. Truly embracing our real emotions as human beings.

 

Their bold faith and emotions interacted with the divine, and were rewarded, as both their sons were raised from the dead. This is our God whom we put our faith in. Do we have the audacity to ask God for what is justice in his kingdom?

 

Today's sermon is titled "Restoring Justice". These passages speak to the theme of justice and how we, as Christians, are called to respond to the needs of those who are suffering. Kowloon Union Church has always placed great importance on “restoring justice” in society and caring for the poor, weak, and marginalized groups. I want to make use of this Refugee Sunday to share with you all what KUC has done for the refugees throughout these 100 years. 

 

In the 1960s, China was in the midst of the Great Leap Forward, which ultimately led to a catastrophic famine and political persecution. As a result, many Chinese people fled to neighboring countries, including Hong Kong, which was a British colony at the time. KUC provided material assistance to refugees from mainland China and also provided educational opportunities for children from impoverished families.

 

1975 was the year when the Vietnam War ended. One of our church members, Pastor Le Thanh Nhon, fled to Hong Kong during the fall of Saigon and was able to minister to many Vietnamese refugees arriving in Hong Kong. He and the congregation continued to meet in our sanctuary. KUC received about 35 refugees into baptism and the Christian fellowship of our church. 

 

2008: Refugee ministry began to serve those who fled to Hong Kong from Southeast Asia and Africa, until today. We have served hundreds of asylum seekers and refugees over the years.

 

Sisters and brothers, do you see the historical significance of KUC?  In 1922, about 200 residents living in the Kowloon district collectively signed a letter to the government, requesting land to be provided for the construction of an interdenominational church in Kowloon, similar to the Union Church in the Hong Kong Island district, to accommodate the gathering of believers in the Kowloon area. 

 

Since then, this church has nurtured many lives and communities, including the asylum seeker and refugee community. Can you imagine, throughout this century, thousands of prayers were offered for the refugee community on this premise by the people like you and me? The history of KUC tells us that… What we are doing today, could be answers to the prayers from the past. What we pray for the refugee community today, could be something we hope for in the future. 

 

As we reflect on the plight of refugees around the world, we must remember that each of them is someone's son or daughter, someone's mother or father. Our care for refugees doesn't stop at merely knowing the total number of refugees in Hong Kong, which is 14000, but that they are human beings created in the image of God.

 

As Christians, let us be willing to open our hearts and our communities to those who have been displaced by war, famine, and persecution. Within our strength, we provide food, shelter, and clothing to those in need, to advocate for their rights, and to work towards a more just and equitable world. But our response must go beyond mere charity.

 

Let us also work towards restoring the dignity and identity of those who have been displaced. We must recognize that refugees are not just passive recipients of aid but active agents of change in their own lives and communities. Just like the widows in the passage today. They come with bold faith and audacity to ask for the restoration of justice. 

 

Let us listen to our refugee friends’ stories, learn from their experiences, and work together to build a more inclusive and just society. Use our voices to speak out against the policies and practices that cause displacement and marginalization. 

 

As we seek to restore justice in the world, we must also remember that justice begins from God through our work. Let us begin by examining our own lives and asking ourselves if we are living in a way that reflects God's justice and compassion.  May we all work to address the systemic injustices that exist in our own neighbourhoods and cities. 

 

Restoring justice is not just a task for governments or NGOs but a calling for all of us as Christians. As we go out into the world, let us be guided by the example of Jesus, who saw the suffering of the vulnerable and marginalized and was moved with compassion to respond to their needs. May we follow in his footsteps, seeking justice for the oppressed, feeding the hungry, clothing the naked, and caring for the sick and the vulnerable. Restore the dignity and identity of those who have been displaced by recognizing their stories and empowering them to be agents of change in their own lives and communities.

 

Amen.

A sermon preached at Kowloon Union Church on 11 June 2023, by Rev. Judy Chan. The scripture readings that day were Hosea 5:15 - 6:6 and Matthew 9: 9-13

Good morning. About 10 years ago, there was an ad campaign by the producers of a

 well-known brand of vodka. The company wanted to expand their customer base. 

They decided the best way to do that was to change their image – bring a fresh voice 

to vodka, break through the exclusivity and pretension associated with the drink. As 

they put it, “[Our vodka] was meant to be enjoyed by everyone, from Czars and

 Hollywood stars to you and your friend in the bar down the street. We want to 

celebrate that we’re there for good times, wherever and however they occur.” So,

 what was the new campaign slogan? “Exclusivity for Everybody”. 

Now I’m not sure if this campaign was successful or not. They’ve moved on to other 

ones. But the slogan certainly catches your attention, doesn’t it?  “Exclusivity for

 Everybody”. As clever as it sounds, it’s actually a contradiction in terms. Like the

 phrase ‘taking a working vacation.’ The two things don’t seem to fit together.

 Likewise, if something is ‘exclusive’, only a select group of people have access to it.

 If anyone can have it, it loses its distinctiveness and cheapens the value.

Now, in a way, that’s exactly what Jesus was accused of doing in today’s Scripture – 

promoting his own version of “Exclusivity for Everybody”. Only what’s at that stake is

 not access to vodka. It was something much more important. It’s access to God. 

That’s right – Jesus’ critics accused him of breaking every rule in the book on how 

you become holy and stay holy in the presence of the Almighty. Because the Bible 

teaches only those who are holy will be acceptable and pleasing in God’s sight. So, to

 his opponents, Jesus was tearing down any distinctions between the righteous and 

sinners. In short, he was making a mockery of their faith.

For religious folks in Bible times, it was clear how you got holy. First, God – and God

 alone – forgave your sins. That happened through sacrifices and the high priest in

 the Temple in Jerusalem, especially on the Day of Atonement. Then, to stay holy you 

needed to obey God’s laws and commandments. Among the most prominent were 

rules about what was clean and unclean. Certain foods were forbidden; certain times 

in your life required ritual cleansing afterwards; certain people known as ‘sinners’

 were to be avoided altogether. 

Jesus as a rabbi knew all of this. That’s why his opponents are so disgusted. Not only 

does he go around unilaterally forgiving sins, he welcomes the most unholy people 

you can think of to be his followers. As they say, you’re known by the company you 

keep.

Case in point: Matthew. His call story is also found in the Gospels of Mark and Luke, 

though they identify him as Levi. We’re not sure if this is the same Matthew who wrote 

the Gospel of Matthew, but we do know this Matthew was a tax collector. And he was 

one of the 12 original disciples. 

Now, what’s the problem with tax collectors? Every government needs revenue to 

operate. Well, the Roman government had a special way to collect taxes in outlying 

regions of the Empire. They farmed it out. Local agents would bid for the job. 

Whoever got it wasn’t paid a salary. You were told how much you were expected to 

collect, and as long as you turned that amount over to the Treasury, the rest was 

yours to keep. No questions asked. 

So, as you can see, the system was just ripe for cheating. And that’s what usually 

happened. The government got its money, their agents got their money, and the 

ordinary guy couldn’t do a thing about it – just pay up.

But actually, there was something the ordinary person could do to push back, at least 

against ‘tax farmers’ who were your own people. You shunned them. You made them 

social outcasts in their own community. No one felt sorry for them because they 

ripped off their own people in service to pagan rulers. As one preacher put it, Matthew 

would have been rejected by his people, his faith and his God. His only friends would 

have been other tax collectors and sinners. Repentance was hopeless because 

they’d have to give up their lucrative position and repay all the money they stole. 

I think then what is so remarkable about the call of Matthew is Jesus came to him, not 

the other way around. This tax collector hadn’t climbed up in a sycamore tree for the 

Lord he wanted to see. He hadn’t been up at the Temple praying for God’s 

forgiveness. Matthew was just going about his daily crooked business, when Jesus 

passes by and says, “Follow me.” And Matthew followed him. And they dined together 

with the other disciples and apparently other tax collectors and sinners. This of course 

scandalizes the religious leaders. What kind of message is Jesus sending? Glad you 

asked. Because this is what he wants us to know:

One, Jesus never saw ‘sinners’ as people to be condemned and excluded. Instead, 

they are people who are sick and need a physician, just like those suffering from 

disease. As American theologian Stanley Hauerwas says, “Both sickness and sin are evils. Neither should be part of God’s good creation.”[1]

Second, God’s chief intention for a sick and sinful humanity then is restoration. That’s 

why Jesus gives so much attention to healing the sick and forgiving sins. He refused 

to accept any limits to his Heavenly Father’s grace and mercy. But Jesus can’t heal 

those who don’t recognize they are sick; he can’t forgive the sins of those who believe 

they’re righteous. But he can heal those who know they are not well; he can forgive 

those who know they are not righteous. 

That means, third, that Jesus, the tax collectors and sinners are exactly where they 

needed to be – together in holy communion. The rest of us? You want to be holy? Go 

and learn what this means: I desire mercy and not sacrifice. That’s the first Great Commission.[2]

Go and learn what this means: I desire mercy and not sacrifice. How does that apply 

to us today in Kowloon Union Church? I struggled a bit here because KUC is well 

known for its stand on social justice, peacemaking and caring for the marginalized. So 

who am I to be preaching to you about this? So, I thought the most honest thing to do 

is to share some stories from my own life where I needed to go and learn what this 

means.

The first story I have shared on RTHK-Radio, but I’m not sure if I’ve told it to you. If I 

have, I hope you don’t mind hearing it again. It happened when I was in jr. high school 

in Mississippi, USA. Maybe 8^th grade. I rode the bus to school with my two older 

sisters. The bus made different stops along the way for the 30 minutes it took to reach 

the school in the next town. My oldest sister always saved the seat next to her for 

Linda, a mentally disabled girl who attended special education classes. I never 

thought anything about it. Until one day, my sister was sick and didn’t go to school.  

When the bus got to Linda’s stop, she got on and was looking for my sister. She 

began to panic going up and down the aisle. Finally, the bus driver shouted, 

“Someone give Linda a seat!” There was an empty seat next to me but I didn’t look 

up. I can’t remember where Linda finally sat, but I know it wasn’t next to me. 

The next story happened in my late 20s. I was living in Washington, DC then. My 

father back in Mississippi died suddenly. Our whole family was traumatized. My 

parents ran a small grocery business but my mom couldn’t run it by herself. So in just 

a few short weeks, we had to close the store, sell our house, and prepare to move her 

to California where my brother lived. Our customers, mostly African-Americans, were 

upset too. My parents ran a good business and gave them credit to charge groceries 

and pay up at the end of the month. Some of them asked how they could settle their 

bill now. We told them to come to our house and my mom would take care of it. You 

have to know my mom didn’t speak much English and no customer had ever been in 

our house before. But here they came one by one, paying respects to our family and 

paying my mom. I remember one black woman in particular. She was a domestic 

worker. A few years earlier, her husband had tragically taken his own life. Little by 

little, she paid back what he had charged at our store. My dad had told her it wasn’t 

necessary. But she insisted. And my mom had never forgotten. So when this dear 

lady came to our house and paid her bill, my mom did something I’ve never seen her 

do with anyone outside our family. She reached over and touched the woman’s cheek 

as a blessing. And I’ve never forgotten that either.

The last story – finally! It happened in Hong Kong back in the 90s. I was with an 

interfaith group called the HK Network for Religion and Peace. We were visiting the 

Hare Krishna center in Tsimshatsui. I knew there would be a talk about their faith and 

a meal together. I didn’t know we would join them in the Temple to offer food to their 

Lord before we ate. The Hare Krishna members were in front of the altar, chanting 

and dancing. We guests were on the side. The leader invited us to join in if we 

wished. I sat silently and watched. I didn’t feel comfortable to join in as this was like 

worshipping a foreign god. 

Then I looked over and saw Fr Harold Naylor, beloved Catholic priest and teacher at 

Wah Yan College, Kowloon. He was standing up and dancing and clapping away. Fr 

Naylor! Now those of you who knew him maybe wouldn’t be surprised, but I was 

shocked. Still I ate the meal afterwards and it was delicious. I haven’t thought about 

that for over 20 years. And I see it a bit differently now – that another faith group had 

offered the hospitality of their home and table. And Fr Naylor graciously accepted 

without reserve. I’m still not sure if it were to happen again tomorrow whether I would 

join in the dancing and clapping. But I would eat the meal. Perhaps I still have things 

to learn. 

I share these stories, not knowing whether they resonate with you or not. They are 

just small snapshots from my own life. But I encourage you to spend some time in this 

coming week to recall some of your own stories. Times perhaps when God was 

asking you what it means to be holy. And whether it’s obvious or not, I pray you’ll see Jesus there too because he is in essence the face of God’s mercy.[3] Go and learn.

Amen.

A sermon preached at Kowloon Union Church on 4 June 2023, by Dr. Hope Antone. The scripture readings that day were Genesis 1:1 - 2:3 and Matthew 28: 16 - 20

“I am with you always”

“The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.” That Trinitarian blessing from the apostle Paul to the Corinthian Christians (2 Cor. 13:13) is part of the epistle reading for Trinity Sunday. However, I decided to focus on the creation story (Gen. 1:1-2:3) and the Great Commission (Mt. 28:16-20) for today’s sermon.  

 

Before we continue, may I ask a question and feel free to raise your hand if you have done it: Have you ever thought of what the Trinity means to you? 

 

I’d like to confess that growing up as a pastor’s kid, I took the doctrine of trinity for granted. I always heard my father or pastor say the benediction with the Trinitarian phrase, “in the name of the father, and of the son, and of the holy spirit.” From my mother, who used to be a Catholic, I learned to make the sign of the cross while whispering the same Trinitarian phrase. 

 

It was not until I entered the Divinity School as a student that I began to learn about the disputes, debates, disagreements, and arguments of the early church fathers which led to the formulation of the doctrine of trinity. The word “trinity” itself is not in the Bible, but the justifications for it were often based on scriptures. 

 

How can one God be three persons at once? How can three persons be one God? Are the three persons equal in the same divine essence? Disputes around these and other questions reflected the diversity of theological perspectives. Proponents of theories that were judged as heresies were excommunicated. So it was not unthinkable that blood had been shed, empires got divided, and the church split due to different understandings and explications of this belief in God in three manifestations.  

 

Some of you may have heard the story about St. Augustine, one of the church’s theological giants. According to one version of the story, Augustine was walking along the beach one day, taking a break from writing his treatise, On the Trinity.[1] While contemplating the mystery of the trinity, he came upon a little child digging a hole in the sand, then running to the sea, filling up his hands (other versions mention a spoon or a shell) with seawater, and then running back to pour the water into the hole. After watching the child for some time, Augustine asked, “What are you doing, my child?” “Trying to fill that hole with the ocean,” replied the child. “You’ll never fit the ocean into that small hole,” Augustine said. “Well, neither will you be able to fit the Trinity into your mind,” the child retorted.   

 

It was said that the little child vanished soon after that conversation, for he was in fact as an angel sent by God to teach Augustine a lesson.[2]   

 

As we observe Trinity Sunday today, may we humbly accept that it’s okay for us not to grasp fully the mystery and/or the paradox of the trinity. However, it remains our task as a church to continually make sense of it for our own context and time. So let us try to glean something from the scripture readings today. 

 

*In the creation story of Genesis 1, scholars have noted traces of the Trinity through the use of the plural sense, when God said,

"Let us make humankind in our image, according to our likeness; and let them have dominion over the fish … the birds … the cattle … the wild animals … and every creeping thing … upon the earth." So God created humankind in his image, in the image of God he created them; male and female he created them.”   

 

Bible scholars have interpreted the plural sense for God as referring to the community of the Trinity – God creating the world through God’s Word, through God’s Wisdom, the Son, and the Holy Spirit. Likewise, humankind is depicted in the plural sense – male and female, rather than male or female. 

 

Moreover, there is rich diversity in God’s creation – creation that consists of matter – e.g., water, land and air; creation that consists of energy – e.g. light and sound; creatures that consist of matter and life – e.g., plants and animals; and creatures that consist of matter, life and soul – e.g., humankind. This rich diversity/plurality reflects something of God the creator/designer of all that is. 

 

God creating humankind in God’s likeness does not necessarily mean that we look like God. God letting humankind have dominion over creation does not necessarily mean that we have divine powers like God to do anything we like. It means that human beings are image bearers of God, called to be stewards or managers of God’s creation. 

 

As image bearers of God, we are called to reflect God’s nature and will for connectedness, relationship, companionship. There is interdependence of all that God made, for on such interdependence our existence, wholeness, and sustainability depend. 

 

As image bearers of God, we are called to treat one another with dignity regardless of age, gender, socio-economic status, ethnicity, religion, and other identities. The creation story affirms that we share one true origin – and that is God, the creator and designer of all that is.   

 

**For the gospel reading (Matthew 28:19-20), we heard The Great Commission which includes the Trinitarian formula: 

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age. (Matthew 28:16-20) 

 

The Trinitarian formula has indeed become part of the ritual of baptism and the task of making disciples has become a part of the ministry of the church. However, it is the assurance, “I am with you always, to the end of the age” that, for me, sums up the meaning and intention of the doctrine of trinity. 

 

The trinity stands for God’s continuing presence with us in whatever circumstances we may find ourselves. Just as God the creator is present from the very beginning of creation, God through Christ Jesus is present in our struggles for liberation, and God through the Holy Spirit is present in our ongoing and future endeavors. Just think of what God’s assurance, “I am with you always,” implies if we truly believe in it. 

 

I’d like to make another confession: I don’t usually think of this myself except in cases when I would feel a deep sense of despair, panic or doubt. But if I could imagine that God is literally with me in all that I do, I think I would do better; I would be more careful with my words, my behavior, and my action, as an image bearer of God.

 

Just as the commission was given by God in Christ to the community of disciples, imagine what “I am with you always” implies if all followers of Christ took that seriously. Perhaps, “I am with you always” will make us more creative and innovative with our church ministries, especially that we are restricted in many ways these days; yet knowing that our true origin is in God the Creator/Innovator, the Father/Parent/Abba who loves us unconditionally and continues to create out of love. Perhaps, “I am with you always” will strengthen and empower our community to take acts of liberation for those who are in need and those who are suffering, knowing that God the Liberator, Christ Jesus, has already demonstrated that for us. Perhaps “I am with you always” will calm us down, when we are faced with doubt and uncertainty about the future, the future of our community, or the future of Hong Kong; and knowing that God the Helper/Counselor, Holy Spirit, has been promised to us. When we do these, perhaps we will become a truly relational church, reflecting our very relational God.

 

May it be so… not only on Trinity Sunday … but always… In the name of the Creator, Liberator, Counselor. Amen.