快到聖誕, 是時候與各位讀者說一聲: 聖誕快樂! 今年聖誕, 我與未婚妻將於北美洲大陸與太平洋上空渡過. 未婚妻刻意買了頂聖誕帽，說要上機時戴，因為她覺得，聖誕要在天空上渡過，如果連丁點聖誕氣氛也沒有，會叫她神傷。我自己就不太介意，只要之前一晚（平安夜）能夠去教堂崇拜就好了。這也算是我做人的一種堅持吧。

上星期日，教會那些美國小朋友唱聖誕歌的時候，讓我憶起小時候的我，以及小時候的聖誕。就想起，昔日與我一起在教會長大的朋友，如今四散在世界各地，有的繼續熱心事奉主，有的早已離開了教會，以至放棄了信仰。小時候的世界，是如何想回去，也回不了的。一邊看著小朋友唱歌，一邊在想：到我幾年後如果有小朋友的話，我想給他們，一個怎樣的童年教會生活？又或者反過來問，在我小時候的教會生活中，有什麼東西沉澱在我心深處，讓我至今不離不棄？

轉眼間, 2011年將成過去。自己的生活在這一年裡，也有了不少變化。轉了工作後，我的工作效率，好像高了一些。（其中一個原因可能是：工作機構不准我們check personal emails）。與未婚妻在同一個城市居住，見面多了許多；由每星期見一次，變成天天見。基本上，是我每天下班開車去接她放學。（她的大學位於我的工作地點旁邊。）

由於新工作的待遇比較好，終於覺得自己似番個專業人士。或者值得問的其實是：為什麼大學給博士後的人工連中學老師也不如？難道是因為我們沒有自己的工會？

我近幾個月，打機打多了一些，所以歷史研究的進度比較慢。我玩Total War: Medieval II已經玩了一年半，但我仍然覺得好好玩。無論如何，由於明年結婚前，會在史學會議上發表論文，所以明年一定要努力研究歷史。

至於婚禮，那是一件超煩的事情。不過，再煩都是要去處理。唯一目標是如何保持與雙方家長的關係，唔好反面。

在婚禮上，我最著緊的，可能是音樂。而我最想聽到的，是John Rutter的The Lord bless you and keep you.　送上英國倫敦聖保羅座堂詩歌班的合唱，順祝各位讀者，聖誕快樂，新年蒙福！

***更正:　本博客獲行恩的家人相告，行恩現在只是入圍，大獎仍未宣佈結果。本博客特此更正。-- 2011-12-19

友人得以入圍競逐獲得2011女性傳媒大獎 (由聯合國婦女署及網易女人頻道共同主辦), 本博客在此致賀.

友人的努力, 再次證明, 我們"八十後" 是絕對有能力創立自己的事業, 並通過自己的專業, 貢獻社會.

Hanyan, congrats!

下面連結是網易給阮行恩的專訪.

***

阮行恩：我不是都市女​孩，我是女工的姐妹

http://lady.163.com/special/sense/media201117.html

个人档案：阮行恩，香港半边天公益组织创始人。2010年底，她辞掉在电视台的工作，和同伴孙珏一起踏入公益这个完全陌生的领域，把目光投向内地弱势女性群体，借助新媒体的力量，维护她们的权益，倡导社会性别平等。从香港到美国求学，又回香港再到内地，2011年，她离梦想越来越近。

 

早前本博客介紹過夏威夷一位聖公會牧師Wai On SHIM, 指出他曾肆業於香港聖保羅書院。近日承蒙夏威夷聖公會聖伊利沙伯堂賜覆，得知他的中文名是：沈惠安。

依據Diane Mark's Seasons of Light，沈惠安的生平資料，可知一二：

[p. 254] Born on December 14, 1897, in Kwangtung, China, Wai On Shim was one of four children of the Rev. and Mrs. Shim Yin Chin, pioneer Chinese Christian missionaries on Maui. Wai On Shim's early education included studies at St. Paul's College in Hong Kong, Iolani School, University of Hawaii, University of California, and Northwetsern University. He then entered the world of banking and was employed from 1917 to 1931 by an institution that later became the Bishop National Bank of Hawaii. At that time Shim decided to pursue an ambition he had entertained in his youth. Leaving the security of his bank position, he attended Church Divinity School of the Pacific in Berkeley, California, and in 1934 graduated from Seabury-Western Theological Seminary in Evanston, Illinois, which awarded him an honorary Doctor of Divinity degree in 1961. Wai On Shim was ordained as a deacon on July 23, 1933, and entered the priesthood on February 9, 1935......

And about his parents and siblings,

[p.168] Born on November 25, 1868, in Pao-on, Kwangtung, to the only Christian woman in the family's village, Shim [Yin Chin] was educated at the Basel Mission School and its theological college at Lilong. He pastored Lutheran churches in Canton and Hong Kong for ten years and then became inspired to work in the Hawaiian mission field. In 1899 he left his wife Chin Kui Kyau and four small children in China, sailed for two weeks across the Pacific, and arrived in Hawaii on his 31st birthday......

[p. 173] Separated from his family during all this time, the Rev. Shim [Yin Chin] made arrangements for their immigration to Hawaii. In 1910 his two sons, Wai On and Wai Chong, arrived. The Rev. Shim enrolled them at Iolani School where they worked in the kitchen in exchange for tuition and board. Wai On later followed his father into the Episcopal ministry. In 1914, after considerable immigration difficulties, Mrs. Shim and the couple's two daughters, Flora and Dora, joined the Rev. Shim in Kula......

我們可知的是：

沈惠安有一個兄弟，兩個姊妹。

沈惠安的父親SHIM Yin Chin是牧師，1899年到夏威夷宣教。

PS: According to the photo of an Anglican baptismal record (dated November 1900), in Sailing for the Sun, p.66, I can tell that SHIM Yin Chin = 沈榮貞

Thanks to St. Elizabeth's for providing me photocopy of the chapter on SHIM Yin Chin in Sailing for the Sun.

1910年，兩兄弟先到夏威夷；四年後，母親CHIN Kui Kyau與兩姊妹才終於移民入境。

＊＊＊

我要考證的是：四兄弟姊姊的長幼次序。

有趣的是，摩門教的網站可以派上用場。眾所周知，基於他們的信念，摩門教徒對家譜特別感興趣，他們不單研究摩門教家庭的歷史，更是對所有人的家譜都有興趣。他們將凡是可以用於家譜研究的資料，都會收集，再放入他們的系統裡面，再上載上網。

我在他們的網站裡，找到這些資料：

1930年美國人口普查: Wai On Shim ( 沈惠安 )

https://familysearch.org/pal:/MM9.1.1/XH16-JNX

1930年美國人口普查: Dora Shim

https://familysearch.org/pal:/MM9.1.1/XH15-5T9

Wai Shim ( 沈惠安 ) 的死亡登記：

http://www.familysearch.org/Eng/Search/ssdi/individual_record.asp?recid=575364661

***

值得注意的是:

1. 1930年, 沈惠安一家住了四個人: 沈惠安, 他太太, 他的家姐Flora D. L. Chang, 及兒甥John Chang:

SHIM Wai On, Head of household, Male, 32, Married,

SHIM Esther Fo, wife, Female, 25, Married,

CHANG, Flora, D. L., sister, Female 36, Married,

CHANG, John, nephew, Male, 9, Single.

究竟Flora的丈夫去了哪裡呢? 可以肯定的是, 她不是守寡, 不然, 應該是填寫"widowed".

2. 1930年, Dora Shim 與媽媽同住; 她仍是單身.

SHIM, Dora, Head of household, Female, 32, Single,

SHIM Kui Kyau, mother, Female, 57, Widowed 

3. 1979年9月, 沈惠安牧師去世.

***

究竟SHIM Wai Chong 去了哪裡? 他是哥哥, 還是弟弟? 我找不到他的資料。

＊＊＊

我們可以排出以下年份:

1868 SHIM Yin Chin was born.

1873? CHIN Kui Kyau was born.

1894? Flora SHIM was born.

1897 SHIM Wai On was born.

1898? Dora SHIM was born.

1899 SHIM Yin Chin went to Hawaii.

***

而有以我有限所知, 根據新西蘭教會史家Michael Blain的最新研究, Dora SHIM後來是下嫁給MARK Yim Sang牧師為妻, 為其第二任妻子 (第一任妻子Anna去世後續弦*); 又後來, Dora 去世後, Flora (已經是寡婦)與MARK牧師結婚, 為其第三任妻子. 我先聲明, 這一點是人家的研究成果（是他告訴我的）, 不是我的發現, 一手文獻我未看過, 我無法核對.

*1930年美國人口普查: Yim Sang MARK: https://familysearch.org/pal:/MM9.1.1/XH1F-Y38

***

另外, 我在一份1911年的報紙上, 找到SHIM Yin Chin:

Hawaiian Gazette, Tuesday, May 23, 1911,

Passengers. Arrived. ..... Per str. Mukahala, May 21,...... Rev. Shim Yin Chin

http://chroniclingamerica.loc.gov/lccn/sn83025121/1911-05-23/ed-1/seq-8.pdf

***

Cf. Maui's Chinatown,  November-December 2011 issue of Maui No Ka ‘Oi magazine.

Chinese pioneer families of Maui, Molokai, and Lanai.

WOO, Yee Bew牧師 ( 1864 - 1930 )是夏威夷華人聖公會的先驅之一，我就是找不到他的中文名。

PS: 感謝我的劍橋師弟Eugene, 他又幫我成功找到答案: WOO, Yee Bew 的中文名是胡爾標。名字見於他的墓碑的照片，以下兩張照片，取自：The first Woo。

 開拓夏威夷華人聖公會的胡爾標牧師。

 胡爾標牧師死後，葬於香港薄扶林華人基督教墳場。站立者為胡師母。

＊＊＊

以下幾段文字，來自Diane Mark's Seasons of Light, pp. 95-99,

In 1884, in response to a call by a Chinese Christian group that had been meeting for two years at the Kohala home of Mr. and Mrs. Luke Asue, a young Chinese missionary named Woo Yee Bew (a.k.a. Fu Li Pyau) was sent to the Big Island to develop a ministry for the Anglican Chruch. Woo Yee Bew had come to Hawaii in 1883 after completing studies with the Lutherans at the Barmen Mission School in Canton and at the Church of England's St. Stephen's College in Hong Kong where he studied theology. Born in 1864 in Fat San, near Canton, Woo was not the first in his family to choose the ministry for his life's work. His father, the Honorable Woo Set-Am, was an early Lutheran convert who felt such commitment to his new religion that he left has career as a magistrate to become a freelance evangelist. Like many other Chinese evangelists in both China and Hawaii, he was a medical missionary concerned with both the physical and the spiritual health of his people. Woo Yee Bew came to Hawaii via San Francisco, and within his first months in Honolulu in 1883 he befriended key leaders in Hawaii's Chinese mission field. He lived with Goo Kim and Luke Aseu in their Honolulu homes and happily tradied English for Chinese lessons with Frank Damon. He also joined Damon in evangelizing among Honolulu's Chinese to build attendance at the Fort Street Chinese Church.

.... By 1887 Woo, who had until that time been a reader authorized by Bishop Alfred Willis, was appointed evangelist to the Chinese....

[p.96] As the Anglican Church's first Chinese missionary in Hawaii, Woo's primary constituency was a group of Christian Chinese who had immigrated from Southern China, California, and Demarara, British Guiana. From 1887 to 1888 a large number of men and women from the Kohala Chinese Church transferred their membership to St. Paul's [in Makapala, Kohala]......

[p.97] In search of better economic and educational opportunities, by the late 1880s many members of St. Paul's Church had moved to Honolulu where they were instrumental in founding St. Peter's Church, the second Chinese Anglican church established in the Hawaiian Islands. Woo Yee Bew left Kohala in 1888 to assist the Rev. Herbert H. Gowen in developing St. Peter's Church. Woo was licensed as reader and evangelist for the Chinese congregation on August 6, 1891, and on March 13, 1892, he was ordained as a deacon at St. Andrew's Cathedral in Honolulu.....

[p.99] Several years after his departure for Honolulu, the Rev. Woo Yee Bew responded to a call from his former congregation to return to Kohala. St. Paul's Church had been without a pastor in his absence, but members had faithfully worshiped together under the lay leadership of Luke Asue and Zen Len Fui. In 1902, when the Anglican Church transitioned from English to American jurisdiction and became the Protestant Episcopal Church, Woo was granted new patents as missionary and deacon, and on November 23, 1902, he was ordained into the priesthood by Bishop Henry B. Restarick at St. Andrew's Cathedral. He returned to Kohala, and in association with the Rev. James Walker of St. Augustine's Church and other Christian workers in the Kohala region, the Rev. Woo served St. Paul's Church until 1915, when he moved his family back to Honolulu for educational purposes and became involved with the ministry of St. Elizabeth's Church.

***

另外，依據他的後人的記載：

In 1930, he returned to China to visit his children who were there studying and living and to visit the tomb of his father, the Reverend Woo Set Am. The harsh winter weather was too much for him and he contracted pneumonia and died on January 21, 1930. Pastor Woo left behind nine sons and five daughters who continued to spread the glory, far and wide. He was buried in the Pok Fu Lum Cemetery in Hong Kong.

＊＊＊

我可以肯定的是: Woo Yee Bew讀的不是聖士提反書院, 因為該校創校於1903年(見維基百科)。Diane Mark寫錯了。

我個人推斷：Woo Yee Bew讀的是聖保羅書院。

原因：

一）聖公會包爾騰主教，在1875年重開聖保羅(之前停辦了幾年)，他在聖保羅開了神道班（也即神學院），著名的學生，包括鄺日修牧師。當時，聖公會在港粵地區訓練神職人員的地方，就是聖保羅。

二）Woo Yee Bew生於1864年，於1883年前往夏威夷，時年十九歲。換句話說，他讀神學時，剛好是聖保羅書院第一次作為神學院的時期（包爾騰年代）。

三）雖然他生於一個信義宗（巴勉會）的牧師家庭，但他神學畢業後，是奉聖公會之差派，前往夏威夷開辦華人聖公會。因此，我可以肯定，他在香港讀神學，是在聖公會的神學院念，而非信義宗的神學院。

因此，我推斷：Woo Yee Bew 是香港聖保羅書院的校友。

問題是：我需要文本證據。

Diane Mark 引用的文獻是: Dr. Timothy David Woo, To Spread the Glory: A Thousand Years of Heritage (Hilo: Transcultural Press of the East and West, 1977), 77-78. (Worldcat.org record)

我要找這本書! ~~ 最近那一本是哈佛大學!!!!!

＊＊＊

如果各位讀者想多了解聖保羅書院的歷史，及聖保羅與香港及中國近代史的關係，請密切留意明年出版，由多位熱愛歷史的校友全新編寫的聖保羅書院校史－－《中國. 香港. 聖保羅》(香港商務印書館出版)。這本書肯定比十年前出的那本（用英文寫的）校史寫得好。因為編委會是在十年前的基礎上再進行歷史研究, 又訪問了許多在生的校友。而且，幾位作者的寫史水平明顯地提升了。（試想，十年前的一名劍橋大學本科生，與今天一名已經取得了博士學位的年青學者相比，誰的研究與書寫能力高一些？）當然，主編就更勁，他除了在牛津拿了個歷史的碩士外，我更不明白，他點解做投資銀行搵真銀之餘，也有時間與精力去研究香港史。所以我校真是有不少有心又有能力的年青校友，希望一眾香港五十後，不要看不起我們七十後八十後。（好似我有些離題了。）

不知道誰錄了郎咸平教授的演講 (演講裡, 他自己說: 不准錄音!). 不過, 聽了以後 (我只聽了一個小時, 整場講座有四小時), 真的學了很多. 而且, 不只是(據說)他說中國處處是希臘那一句. 更重要的是, 今日中國在國際貿易上, 為什麼處於非常被動的地位. 郎教授認為中國今天的危機, 首先是製造業危機, 而此危機之中心, 在於中國沒有掌握定價權.

我自己不是經濟學家, 所以不懂評論.

看到吳志森被抄, 本來已是心寒。如今，左派連大學教授也不放過。

左派的人，近幾日，常叫人不要抹黑他們，但他們卻天天抹黑別人，而且是organised attack。

而更恐怖的是，正正是這些劉ｘ強，張ｘ剛之流，支持著那隻豺狼。如果讓那隻狼主政香港，那麼，明日的香港還有言論自由、學術自由的嗎？我們還可以自由地進行有關香港本地問題的社會科學研究嗎? 知識份子還可以就社會政府問題表態嗎?　難道要在香港預演下一場反右運動？

所以, 我也不能保持沉默, 在這裡, 要為成名教授打打氣。就算我們政見有些少不同，但我仍然要支持你，守護你我的言論自由。

＊＊＊

蔡子強：若有一天這個城市死亡，死因會是沉默和冷漠 (明報；2011年12月8日)

......

但眾所周知，吳志森一直被左派中人視為眼中釘，傾力圍剿。正如他近日在報章撰文說﹕

「去年12月至今，愛國左報指名道姓批判我的文章，多達70篇。打手們都仔細監聽我的節目，反覆閱讀我的文章，再斷章取義，進行批判。多了這批讀者和聽眾，未嘗不是一件好事，但他們希望的事發生了，目的達到了，今後會清閒多了。」

所以，港台今番舉動，很難不讓人不產生相關的政治聯想。我只能說，對於港台的朋友，我從未試過像今天般感覺陌生。

但我想，吳志森有一點是錯了，就是前述這些人不會變得清閒，因為他們很快便會找來新的目標，例如科大社會科學部副教授成名。

粗略一查，在過去短短10日，愛國報章便有4篇點名針對成名的文章，最新一篇是周一劉夢熊所發表的〈成名是科大副教授還是極端職業政客？〉。

......

如果有一天，吳志森、成名……，一個又一個都被迫收聲的話，我相信其餘的香港人也都不能獨善其身。如果大家目睹這些打壓和不公義，都選擇冷眼旁觀、明哲保身的話，這個城市將有一天會死亡，死因會是大家的沉默和冷漠。

但丁（Dante Alighieri）在《神曲》中說過﹕「地獄裏最熾熱之處，是留給那些在出現重大道德危機時，仍要保持中立的人。」（The hottest places in hell are reserved for those who in times of great moral crises maintain their neutrality.）

......

***

PS: 未婚妻向我推介以下獨立製作短片, 內容呼應上文, 值得一看. 更想不到的是, 李超人的基金會, 願意贊助這個題材的短片! ~~ 看完你就明.

香港愛我

 

夏威夷第一華人基督教會歷任牧師名單中英文名字考

多謝Eugene同學的留言, 他找到了Luke Aseu的中文名: 鄭楊秀。

他也提供了夏威夷第一華人基督教會兩年前 (2009年) 130週年堂慶的中文新聞報導。剛好，裡面提供了該堂歷任牧師名單。對比Diane Mark's Seasons of Light, page 47, 上面的牧師表，我們就可以知道他們的中英文名。

由於海外華人的英文名拼音多姿多采 - 廣東話客家話閩南話...... - 單單閱讀英文文獻, 就推斷出其原來的中文名, 是很考功夫的。所以，中文文獻，又或者是口述歷史（找到知道原中文名的老人家），就顯得很重要。

***

星島日報（夏威夷）2009年5月31日, "第一華人基督教會130周年慶":

......教堂在科街時，首任華人傳道者蕭雄，乃由西人青年會(YMCA)所委用。繼之者為薛滿。薛滿乃該堂第一個專請實任的牧師。隨後，該堂牧師計有；葉實繁、歐陽聖澤、何佩、江瑞琪、杜千三、麥發、黃紹經、杜鼎如、吳衍基、湯麗雲、郭雲忠、凌善昌、黃旭昇、毛文明、何子聰、何貴德、謝己原、勞達堂、黃藻庭、袁道培、徐顯榮、張祝齡、謝滋生等，近期華人中文牧師則有霍銘銓、陳錦鴻、程加禾、凌頌恩等牧師。 ......

Diane Mark's Seasons of Light, page 47, [ I add the Chinese names in square bracket which are not present in Diane Mark's book ]

    Senior pastors who served the Fort Street Chinese Church (later, the First Chinese Church of Christ) included

Continue reading →

今天閱讀Diane Mei Lin Mark 的光之季節--夏威夷華人基督教會史 (Seasons of Light - A history of Chinese Christian churches in Hawaii). 獲益良多. 值得一提的起碼有兩點:

1. 十九世紀來夏威夷生活的華人, 除了以千計的華工外, 也包括幾位中國傳道人. 他們都是巴色會/崇真會背景的, 多數是客家人. 同時, 在夏威夷開展福音工作的差會主要是聖公宗與公理宗. 有趣的結果是,夏威夷最早的幾位華人牧師, 都是受訓於香港/廣東的崇真會的傳道人, 到了夏威夷後, 轉會入聖公會或公理會成為該會牧師.

2. 在十九世紀末, 夏威夷出現了排華運動; 而在夏威夷被美國吞併後, 美國的排華法也在當地實施. 當地的基督教會, 在當時積極捍衛華人權益. 一方面, 教會有華人牧師 (他們也是當時的華人社群中, 教育程度最高的人), 因此明白華人的處境, 另一方面, 當時的教會領袖-- 雖然自己是白人-- 有道德勇氣, 敢於向美國政府及主流民意說不, 反對歧視華人. 基督教亦因此在早期夏威夷華人社群中, 慢慢得到接納. (又叫我想起今年香港華人之反外傭居港權事件).

***

昨天, 我已提到夏威夷聖公會曾經有一位弟兄獻身事主, 到香港聖保羅書院讀神學, 卻死於一九零六年的颱風. 另一位聖保羅書院1910年代的畢業生, 後來在1930年代成為了夏威夷聖公會的牧師.

今天, 我再提一提另外一位夏威夷華僑基督徒領袖, 他的英文名是Luke Aseu, 我暫時不知他的中文名. 他也是巴色會/崇真會背景, 後來入了聖公會. 他們晚年回到中國, 他的太太是上海救主堂堂委會成員, 兼中華聖公會婦女傳道服務團*主席. ~~ 也許這是我尋找他們的中文名的線索.

On pages 246-7 of Seasons of Light,

       .... Luke Aseu, a prominent Chinese Christian leader who had helped to organize several other churches, including the Fort Street Chinese Church, Kohala Chinese Church in Kaiopihi, St. Paul's Church in Makapala, and St. Peter's Episcopal Church. He also served on the Board of Directors of the Episcopal Diocese of Honolulu. At. St. Elizabeth's, Luke Aseu worked as teacher and interpreter among the Chinese men. His wife, Basel-educated like him, had been an early St. Elizebeth's volunteer, working with Deaconess Drant in teaching and evangelistic work among the Chinese women. Upon the couple's return to China, they lived in Shanghai where Mrs. Luke Aseu served on the vestry of St. Saviour's Church, was president of the Women's Missionary Society of the Chung Hua Sheng Kung Hui (Holy Catholic Church of China), and did volunteer mission work among the Cantonese women.

Source: Diane Mei Lin Mark, Seasons of Light: the history of Chinese Christian churches in Hawaii (Honolulu: Chinese Christian Association of Hawaii, 1989)

*中華聖公會婦女傳道服務團, 原名中華聖公會婦女輔傳道會, 正式成立於1921年, 1924年更名. 是為中華聖公會內各婦女組織的總會.

Today I have been alerted by a New Zealand church historian to take a look at a book about the history of an Anglican church in Honolulu that was heavily involved with Chinese and Korean Christians in Hawaii. And interestingly, I have found in the book the following paragraph (p.23),

Another of the members of that night school for Chinese young men opened by Deaconess Drant, and one of whom St. Elizabeth's may be justly proud, is the Venerable S. Kauyang Lee, Archdeacon of Hong Kong and Kowloon. Samuel Lee, as his name appeared throughout the file of Chronicles, was led on by Canon Potwine, and others interested in him, until he became a Catechist, and later, a candidate for Holy Orders. In 1914, he was studying at Holy Trinity College in Canton, China. During troubles in the province in which that city is located, he came very near his death several times. At just about the same time, it was reported that another of the St. Elizabeth's young men who had gone to study in Hong Kong was with the Bishop of that Diocese on an evangelizing journey when a storm overtook them "and the Bishop and our candidate for Holy Orders were both drowned."

Here the sentences in red are a piece of evidence showing that one of the four St. Paul's College seminary students who were drowned with Bishop Joseph Hoare in the typhoon of 1906 near Castle Peak, Hong Kong, was a Chinese Anglican from Hawaii. (Bishop Hoare was the only Anglican bishop drowned at sea in Hong Kong history.) This further highlights an important message: in the early days of St. Paul's College, our Alma Mater drew students to Hong Kong from as far as Hawaii. 

And on pages 48, 49 and 50, we found the Rev. Wai On Shim, vicar of that church in Honolulu, an alumnus of St. Paul's College, Hong Kong,

On Sunday, the 30th of May, 1937, Bishop Littell was present at the 11:00 o'clock service and read his letter addressed to the Warden, the Vestry Committee, and the Congregation of St. Elizabeth's Mission, announcing his appointment of the Rev. Wai On Shim as Vicar, the same going into effect on June 1st, 1937. ......

Wai On Shim was born in Kwangtung Province, China, of parents who were Christian converts of the German Lutheran Mission there, both having been especially trained for religious work. As a boy, he received his education in St. Paul's College in Hong Kong, and later, after his arrival in Honolulu with his father, at Iolani. He then went [48/49] further by taking courses at the University of Hawaii and a summer session at the University of California. From 1917 to 1931, he was employed in what is now the Bishop National Bank of Hawaii in Honolulu. Deciding to enter the Ministry of the Church, something that had been his ambition from an early age, he went first to the Church Divinity School of the Pacific at Berkeley, California, and then finished at Seabury-Western Theological Seminary in Evanston, Illinois. Ordained a Deacon on the 23rd of July, 1933, and advanced to the Priesthood on the 8th of February, 1935, he began his ministerial work as the assistant at St. Peter's Church, Honolulu; and at the same time, he rendered valuable service to the Missionary District by assisting Mr. T. J. Hollander who was, at that time, the Treasurer and Business Manager of the District.

The Rev. Mr. Shim is blessed with a good and devoted wife, the former Esther Fo who was born and brought up in Honolulu, and who has been for many years a teacher at the Central Intermediate School. Yet, in spite of all the calls that that position has made upon her time and strength, Esther has been a true helpmate to him in many ways other than merely making the home, and especially in connection with the Church's activities among the women. They have one son, Walton, who also assisted his father in his work among the young people, the choir, and the Servers' Guild, up to the time he left Hawaii to attend Dartmouth College in New Hampshire.

No account of the Rev. Mr. Shim would be complete without something being told of his parents to show how they bestowed upon him, as it is felt that they did, the noble heritage of a spirit to serve Christ and His Church, as well as the ability to lead others to work with him in his endeavors to develop a strong spiritual center in the community in which St. Elizabeth's Church is placed.

It was his father, Mr. Shim Yin Chin, a minister of the Basle Mission of South China, who, as a teacher in a language school for the children of the Chinese farmers settled in the Kula District on the Island of Maui, used to gather those children on Sundays for Christian instruction despite the requirement made of him when he was engaged that such was not to be a part of the regular week-day work in the school; and it was he who gradually won the hearts of those same parents so that, in time, St. John's Chinese Mission in Kula was founded with him, first as Catechist and later as an ordained priest, in charge. Mrs. Shim Yin Chin also played an important part with her work among the women and children.

[50] Furthermore, it was Mrs. Shim who, after a few years away from Kula occasioned by the death of her husband, returned to that mountain chapel to take up the work as far as she was able, which her husband. had had to lay down. Many a time was Mrs. Shim to be seen with her umbrella to shield from the sun or rain and to serve as a cane, and with her Chinese Bible under her arm, travelling up and down the rough trails leading to the homes of her people, as well as gathering them together in the chapel—men, women and children alike, on Sun-, days for worship and Bible instruction. This she did for a good many years, or until she was retired only a few years ago on account of her age. She was indeed much beloved by those mountain people so that, in time, she became known as "Shuok-pho" (grand-auntie). For a time, she had her daughter, Dora, to help her; but when the latter became Mrs. Y. Sang Mark, she carried on alone. That her people might have the Holy Communion, the clergyman at Wailuku went as regularly as he could for that service on Sunday afternoons; and it can be said that he would come away from those services feeling that all the effort put into getting there was as nothing compared with the joy of being among those people. Aye, the Rev. Wai On Shim has had a goodly inheritance from his parents in their devotion to the Church in Hawaii.

 

So, not only St. Paul's College drew students from Hawaii to Hong Kong, our alumni also went out to Hawaii after receiving their education in St. Paul's College, Hong Kong.

Source: THE FIRST FIFTY YEARS OF St. Elizabeth's Church, Honolulu, Hawaii, 1902-1952 by the REV. C. FLETCHER HOWE. Transcribed by the Right Reverend Dr Terry Brown, Archivist of the Church of Melanesia, 2011.

http://anglicanhistory.org/hawaii/howe1952/

Also, see the official website of St. Elizabeth's, Honolulu: http://www.stelizabeth720.org/index.php

昨天提到在日軍出兵巴布亞新畿內亞時, 有傳教士自報國籍是Danzig.

原來, 該傳教士口中的Danzig, 指的是兩次大戰之間的但澤自由市 (Free City of Danzig)。 當地在一戰前屬於德意志帝國，戰後，凡爾賽條約將之定為由國際聯盟保護的自治自由市，該市人口百分之九十五是德裔，其他人主要是波蘭裔。但澤自由市有自己的民選政府，人民國籍是但澤籍（也即既非波蘭也非德國）。但澤自由市與波蘭同屬一個關稅區，波蘭郵政在那麼有郵局，波蘭在該市有特權，但澤的外交權歸波蘭所有。波蘭的海運主要使用但澤的海港，事實上這是凡爾賽條約將之定為自治自由市的主因－－讓新生（重生）的波蘭有個主要海港。同時，該市的政黨，基本上與德國威瑪共和的政黨平衡，文化宗教與東普魯士無異。一九三九年，德國出兵波蘭，同時也併吞但澤。

二次大戰後，但澤歸波蘭所有，當地的德意志人，與東普魯士人一樣，被＂種族清洗＂－－全被趕到東德去。今日，當地叫格但斯克 (波蘭文: Gdańsk; 德文: Danzig, 其中譯為: 但澤) ，是波蘭的最重要的海港城市。

圖一：但澤自由市位於波蘭與東普魯士之間。（取自維基百科）

歷史上，但澤是德意志與波蘭兩個民族的兵家必爭之地。這個歷史上的多元文化的城市，曾經由不同政權－國家控制。以下是取自英文及中文維基百科的資料：

＂Throughout its long history, Gdańsk has faced various periods of rule by different states:

• 997–1308: as part of the Kingdom of Poland
• 1308–1454: as part of the territory of the Teutonic Order
• 1454–1466: Thirteen Years' War
• 1466–1569: as part of the Kingdom of Poland
• 1569–1793: as part of Polish–Lithuanian Commonwealth
• 1793–1805: as part of Prussia
• 1807–1814: as a free city
• 1815–1871: as part of Prussia
• 1871–1920: as part of Imperial Germany
• 1920–1939: as a free city
• 1939–1945: as part of Nazi Germany
• 1945–1989: as part of Polish People's Republic
• 1989–present: as part of Republic of Poland＂

＂以下是曾經統治這座城市的政權列表：

• 997年－1308年：波蘭東波莫瑞
• 1308年－1466年：條頓騎士團
• 1466年－1793年：波蘭立陶宛聯邦
• 1793年－1805年：普魯士王國
• 1807年－1814年：但澤自由市（見下文）
• 1815年－1871年：普魯士王國
• 1871年－1918年：德意志帝國
• 1918年－1939年：但澤自由市
• 1939年－1945年：納粹德國
• 1946年－1989年：波蘭人民共和國
• 1989年－：波蘭共和國＂

由上引文可見，一個但澤人，在不同的年代，可能是不同國家的人。他可能是波蘭人，德國人，也可能就是但澤人，pure and simple。一個生於一戰後二戰前的但澤人，自報國籍，當然就是但澤了。而納粹德國佔領但澤後，原但澤自由市的人，算不算是德國人呢？還是被德國人入侵的受害者呢？對日軍來說，是盟友，抑或敵人呢？

當然，正如二次大戰前的奧地利，有不少人同情納粹，希望德奧合併＊；當日的但澤人，也有不少人想＂回歸祖國＂德意志（一九三三年但澤納粹黨勝選上台）。不過，看來那位自報國籍是但澤的傳教士，應該不是納粹的同路人吧。所以，堅持自己的國家是但澤。

圖二：但澤自由市旗 (取自維基百科)

這個但澤自由市，既不屬於德國，又不屬於波蘭，可說是某種特殊意義下的次主權的實例。有點像一九四八年的耶路撒冷。或者，世界政治史上，有多於一種＂次主權＂。香港那種在中國主權下獲國家憲法授權具有一定涉外自主權的非國家個體，與但澤自由市或一九四八年的耶路撒冷，是有本質的不同。不過，都可以說是一般主權論述以外的一種例外。值得我們多多了解。

這樣的故事正突顯了今天我們的民族國家(nation-state)的觀念，從歷史長河的角度來看，其實是新近建構出來的, 什麼＂我國的神聖領土＂這類口號，聽得多，會讓人讀不懂歷史的。再而, Danzig是"次主權" 的又一好例子, 所以, 我說, 正是"咫尺地球"愛講的那種故事.

＊參考沈旭暉：經典重構之《仙樂飄飄處處聞》﹕「主流民意」支持德奧合併？（二）