If it is too good to be true,

... ... it probably is (not true). I'm slowly finishing my project on chinese poetry. And I came across this poem by 杜牧 named 江南春. The poem is as follows:

千里莺啼绿映红，水村山郭酒旗风。
南朝四百八十寺，多少楼台烟雨中。

Though this may be a famous poem, I'm unfamiliar with it. But I was struck by the last three words "烟雨中". This is because those 3 words appeared in JJ Lin's popular song 江南. These are the last two lines of JJ's song:

当梦被埋在江南烟雨中
心碎了才懂

It cannot be coincidence that those words appear in JJ's song lyrics. They are both talking about the beauty of JiangNan. Therefore I was surprised by the talent of JJ. Wow, he really knows his poetry! I immediately went online to verify this, since such talent would not go unnoticed.

As it turned it, it was too good to be true. 江南 is written by a very talented song writer named 李瑞洵. Her lyrical talent is indeed affirmed by the online community. This bit of poetic reference is intentional and very well-placed.

Worship study in Jubilee

I have previously talk about why we are doing a Worship Study 5-year project in Jubilee. You can read about the plan here in this previous entry. We are now almost half year through. For March, we had a general meeting with all who are involved in the worship ministry so that we may implement some of the ideas we talked about in Jan and Feb. Basically we will be doing an annual worship plan for the next liturgical year. From the next liturgical year onwards, there will be a comprehensive worship plan, collaborating the efforts from all quarters, from Call to worship till benediction, presenting a united message.

We also have worship study discussions in April and May. Their summary can be found here and here. For June, we will be setting up the worship resource library in Jubilee. That is one of the project discussed in Jan and we will be implementing that. I await with great eagerness.

Who really goes to Hell?

One of my friends recommended this free online book to me. Who really goes to Hell? It is a re-examination of the usual evangelical doctrine of salvation using biblical exegesis. I've taken a scan of its contents, and I must say that it is much more in coherence with modern biblical scholarship than the evangelical stand. I have not looked at each biblical evidence in detail, but I would like my readers to take a good look at its content and give me your earnest feedback.

What a (great) line!

赋得古原草送别
　　离离原上草，一岁一枯荣。
　　野火烧不尽，春风吹又生。
　　远芳侵古道，晴翠接荒城。
　　又送王孙去，萋萋满别情。
- 白居易

The author Bai JuYi wrote this when he was only 16. This is his poem for a literary exam. The story goes that he took this poem from his hometown to the capital. He then show it to a recognized literary expert 顾况 Gu Kuang, so that he may publicize for him. Gu Kuang looked down on his age, and jokingly said “长安米贵，居大不易。”（京城里粮价高得很，住下很不方便吧。） This means that the grains in the capital is expensive and it would not be easy to stay there. This is a pun on Bai JuYi's name which means easy to stay. But after reading the line, "野火烧不尽，春风吹又生", which describes how the wild grass can never be burned out by wild fire, and grows again easily every springtime, he then exclaimed: “有才如此，居亦何难！”（能写出这样的诗句来，走到哪儿住下都方便得很！） This means that with such great talent, it is no difficulty to stay anywhere. This shows great affirmation on Bai JuYi's talent.

Indeed this line 野火烧不尽，春风吹又生 is a powerful one. It is a vivid description of the tenacity of nature (wild grass), and the persistence to survive another day. And this is why it is often used as a word of comfort to the downtrodden. An amazing line from a 16 year old indeed.

On Loneliness

After talking to a friend, I've rekindled my interest in Chinese poetry. I am currently continuing a book analyzing these great poets, and I just read this bit from a one hit wonder.

七绝·枫桥夜泊
唐·张继

月落乌啼霜满天，
江枫渔火对愁眠。
姑苏城外寒山寺，
夜半钟声到客船。

You can find the english translation here.

Why do so many of the top chinese poetry express extreme loneliness? I have talked about this 3 years ago when thinking about Li Bai's poetry. My reflection is that loneliness is one of the most common feeling for a human being. We may pride ourselves with reason and knowledge of the world. But ultimately, we will always be reduced to absolute subjectivity when we talk about our innermost feelings. We alone feel our own existence. We don't think any other person can feel it the same way we feel. We are so extremely unique. Yet it is this common existential struggle that binds us together. And that is why poetry that captures this moment of loneliness are always the most popular and long lasting. It is ironic. We identify with extreme loneliness.

"My brother/sister, you are so right. I totally understand your solitude." Ironic no?

柳宗元

江雪
千山鸟飞绝， 万径人踪灭。
孤舟蓑笠翁， 独钓寒江雪。

Latest Sermon Series: Esther

Jubilee Church has just completed another sermon series: Esther. This sermon series is complete with all the 6 LXX additions, as well as 5 mini-sermons on perspectives of the bible. These mini-sermons covered 5 related questions when we cover the additions:
1. Why is there a long and a short version of Esther?
2. Why did the modern Protestant bible end up with the short one?
3. How did the Jews decide on their Canon?
4. How do we know if a passage is literal?
5. What is Divine Inspiration?

I lost my Name

One of the most touching moments in the show Queen Seondeok of Silla:

（毗昙问：但是，为什么变了呢？）

因为，我没有自己的名字…… 太子也好，公主也好，市井的人也好，他们都有自己的名字。但是，作为王，是没有自己名字的 。我只是陛下 。现在谁也不能再叫我的名字了。叫我的名字，就是叛逆啊 ！就算你是因为恋慕而叫我的名字 ，那也是对天下的背叛啊！

你问我为什么变了。因为从我失去名字的那一刻起 。你就只是我众多有势力的臣下中的一个。而我只是算计着你，对你有疑心的王 。你会不会成为另一个美室呢？ 必须要这样疑心和提防着啊！

BiDam asked Deokman why did she changed? She is unable to see the good side of him anymore. Deokman replied with this soliloquy. Basically, she lost her name. Everybody now must call her Majesty out of respect. So she lost her identity and becomes only a King. A king who must learn to distrust and use everybody around her as a pawn.

I have the same discussion often with others in church. I wish to be called by my name. But the older folks thinks it is disrespectful. They said I have to be called 牧师 (Reverend). In doing so, I slowly lost my name. I am no longer a person capable of flaws and subjected to whims. I became a title, seemingly perfect. Yet I have lost my freedom to act. I am now not me but an imaginary figure without a name.