關於 old gospel music ，我們在網路上蒐集到這些相關的討論、資訊與評價

《我的幸福5/2 週末》

*週日下午兩點誠品信義書店「廿世紀典範人物」新書分享會，我下午二時開始演講，離上次在台灣大學公開演説。快半年了！分享會報名一小時預告已額滿，但TVBS電視台慷慨的支持。派出SNG車，屆時TVBS文茜的世界周報YouTube 及世界周報Facebook 都將同步直播。

*新書分享會後我將直奔高雄衛武營，參加劉孟捷（李斯特巡禮之年）鋼琴獨奏會。這是劉孟捷回台，最重要的一場音樂會，我目睹他用盡了一切心力。過去即使21歲時在費城代打缺席大師的音樂會，劉孟捷都未曾如此緊張。他此次回台，手術前為了沒有遺憾，共舉行三場音樂會：其中4/17與5/30皆是與國家交響樂團NSO合作：530那一場指揮是呂紹嘉。但他告訴我，某些曲目對他而言，是Piece of Cake ：惟獨衞武營這一場，曲目由他自己決定，現場錄影，並且找了金曲獎錄音師同步錄音。

5/2衛武營-劉孟捷鋼琴獨奏會《李斯特巡禮之年》購票連結
https://www.opentix.life/event/1384752689074294784

劉夢捷明白他即將面對一個大手術，手術風險之外，他的免疫系統疾病，將使他的康復之路更長。

沒有人可以預知未來，為了圓他的夢，醫院每天都要求他早上、晚上量血壓，報告直接傳給院長。振興醫院院長魏崢雖然是亞洲第一把心臟外科醫師，但也不敢大意。

畢竟這個人的生命那麼脆弱，他的心臟主動脈剝離，那是實質的「心碎」了：但他仍有詩，仍有音樂夢。在生命的交接處，在白日與黑夜的交义口，劉孟捷想為他的音樂生涯，留下最美好的紀錄。

他選擇了李斯特。

在這場音樂會前，他甚至以英文寫下了自己與音樂、疾病的半生回顧：如李斯特的巡禮，有仰望，有沉思，有失落，有幽微的疼痛。他以詩篇般的演奏模式，傾訴，詠嘆。他曾得到天賦，也走過死蔭的幽谷。命運是一層又一層的黑影逼近，老天爺隨時想帶走他。

而他已不再流淚，不再沉浸於悲愴告別：因為對他而言活著並不容易，他要讓自己更深刻的抓住每一分時光之美。

如果時間和空間，正如哲人們所形容的
都是不實際存在的東西：那從不感到衰敗的太陽，也不會比我們了不起多少！

他如艾略特的詩句中所形容的：我們為什麼要如此貪心總在祈禱，想活上整整一個世紀？

蝴蝶雖僅活了一天，已經歷了永恆。

當他的身軀如露水還在藤蔓顫抖時，他送給我們一場「完全浪漫又超技的李斯特」。

等音樂會結束了，至少有一張CD，一段YouTube 影像：不論孟捷代表生命的那朵鮮花是否枯萎，他彈奏如天使的音聲不會飛離，它會停留在那夜，繼續釋放芬芳。

這是盡生命之力、之情獨奏的音樂會。劉孟捷説：這樣當他走進手術室時，會少一點悲傷。

或許快樂的日子本來就不多，但讓這場「完全李斯特．完全劉孟捷」的獨奏會放出神聖的光彩吧！

我必將赴會，不會錯過！我知道此刻的獨奏會，很難複製，因為它綜合了太多的情感、愛念，釋放與生命的抒情。

*劉孟捷為此次獨奏會寫下的文字：This past year has seen some unprecedented changes in the world. Many lives have been lost and many have changed. The world has changed while many of us confront the uncertainty of the future.

For most musicians, life has changed. For months, we have been conducting our lessons online, and concerts have mostly stopped or become an online experience as well. More time has been spent learning how to improve the online teaching experience than one could have imagined. While I have felt the duty to continue teaching, the format the pandemic requires for teaching leaves me unwilling to spend more time than I have to.

And truly, I have had other things to deal with. When the pandemic started to worry the American public in March, I was in the middle of a tour with the String Quartet-in-Residence at Curtis, the Vera Quartet. However, our concerts were canceled, and everything came to a sudden halt.

I felt the universe had sent me an unexpected gift, as I had also just received some terrible news concerning my worsening aortic arches and a diagnosis of kidney cancer. The sudden halt in my professional schedule seemed perfect in its timing. I was able to settle into a monastic existence, to simply practice and attempt to heal.

I see many musicians itching to be concertizing again, and many stepped into new territory, performing on the internet. Many took time to develop new podcasts, and to write new materials for their art. Sadly, many have struggled as they have fallen into desperation without any concert incomes. Altogether the music industry seems to be in peril, and many worry about how music and musicians will survive.

However, I had my own survival to think about. Having been through many difficult experiences in my life, I knew this might be the most difficult I would encounter. My Doctors describe me as a walking time bomb. My condition could be lethal at any moment if my blood pressure gets out of control. So while others wrestle with the fate of the music industry, I’ve needed to face my own fate and mortality.

Playing concerts can mean many things to people. At different times throughout my life, I’ve felt the need to express different aspects of myself. When I was young, I wanted to embody the spirit of romanticism, playing lots of Chopin and Schumann. Then there was a period of time when I wanted to challenge myself by showing off pyrotechnics. I had a brooding period where I turned to the pathos of Rachmaninoff, and then felt the need to return to the purity of Schubert and nobility of Brahms. Throughout this pandemic, I wanted to play Bach. Through Bach’s music I found a kind of spiritual sanctuary.

In considering the program for this concert, I felt again the urge to play music that reflects my current feelings and state of mind. The title of today’s recital, “Years of Pilgrimage” seems to fit exactly what I am experiencing.

Liszt wrote several volumes of “Années de pèlerinage” throughout his life to reflect on thoughts he had during his travels. He links his philosophical thoughts to the scenery which inspired them. “Au Bord d’un Source” describes feelings of rejuvenation while standing next to a clear stream of water, a symbol and source of life and energy. It seems to say, when the stream is so pure, life can be so full of joy.

In the Les jeux d'eaux à la Villa d'Este (The Fountains of the Villa d'Este), the water has a magical and supernatural quality, as Liszt himself wrote in the inscription: "But the water that I shall give him shall become in him a well of water springing up into eternal life,"( from the Gospel of John.)

For me, I have never felt more connected to Liszt than when he looked upon the valley of Obermann and questioned the meaning of existence. At this moment in my life, I often find myself reflecting my experiences of what I see and read into philosophical musings. Perhaps many people come to a time when this is so.

In all this I have felt gratitude for the love stories and sonnets that one can romantically indulge in, and for storms so violent that they threaten to destroy one’s spirit, even the hell-bound journey which brings up questions about the purpose of life…

On this journey, I felt full and alive as a human being. Looking back on this journey, I am grateful for everything, whether happy or sad, to have made an impact, found and imparted meaning to this life.

The unusual time of this pandemic has marked a milestone for me. I have journeyed back home, and as it happened, this is the first time I have spent so much time in my hometown Kaohsiung in over 35 years. It’s particularly nostalgic to play these pieces as some of them were significant in my early musical career. Vallée d’Obermann was the piece I played in my first competition at the junior high school level, in which I won first prize on the national level, which allowed me to be qualified to apply for a special permission to study abroad. This meant my dream to be educated as a musician could be continued in an environment where I could develop fully. In the following year when I was 13, I won the first Asia-Pacific Youth PIano Competition with the Dante Sonata. The competition catapulted me into national attention as I was headlined in several newspapers, and especially since it was held in Kaohsiung, I became a local hero as well. During the same event, I had a fateful meeting with one of the important influences in my life, Mr. Gary Graffman, who then mentored me throughout not only the years when I was studying at Curtis, but throughout my illness and recovery as a pianist. Right before I departed to study in Philadelphia, I played my first solo recital throughout Taiwan, and along with the Dante Sonata, I also performed the three sonnets.

It’s perfect that now, back in Kaohsiung, all these memories have flooded back into my head. I feel so lucky to have been born here, and to have met my first teacher, Chin-Li Lee, who inspired me on the path to become a musician. Prof. Alexander Sung filled me with dreams of becoming an artist. I am grateful for his belief in my talent, when he chose to give a 12 year old such philosophical pieces to play.

Having once again spent some months in Kaohsiung, I can freshly appreciate the source of inspiration it once was for me. I have returned to the source to heal. Having already glimpsed hell’s gate several times, battered and weathered by the storms of life, I know there is a reason life is this way, and it all will be alright.

Meng-Chieh Liu
April, 2021

*劉孟捷衛武營《李斯特巡禮之年》演奏會中，包括李斯特以佩脫拉克三首情詩譜寫的鋼琴琴詩：這三首情詩是從大詩人佩脫拉克一百多首情詩挑出來的，詩本身就很優美，依此激發李斯特的浪漫主義創作靈感，成為琴藝上最困難演奏，但也特別細膩溫柔的琴詩。

這三首分別是：
〈佩脫拉克第47號十四行詩〉〈佩脫拉克第104號十四行詩〉及〈佩脫拉克第123號十四行詩〉。
Franz Liszt（1811-1886）: Sonetto 47 del Petrarca, Sonetto 104 del Petrarca, Sonetto 123 del Petrarca, from Années de pèlerinage, Deuxième année: Italie

李斯特於1846年先出版藝術歌曲《三首佩脫拉克十四行詩》（Tre sonetti del Petrarca），再改成鋼琴獨奏版。

三首佩脫拉克十四行詩
中譯：焦元溥（元溥也是友情贊助，特別準備音樂資料，周日南下，聆賞劉孟捷的樂曲，並且陪同他盯著錄音共三天）

〈第47〉
祝福每天、每月、每年，
所有片刻與鐘點、時間與季節，
在那美麗的原野，

我為一雙眼眸魂縈夢牽。

祝福初遇時的甜，
與愛同在、受苦不停歇，
如弓箭刺穿令我淌血，
傷口永留感動在我心間。

祝福一切我發出的聲音，
當呼喚著我深愛的女郎，
渴望、嘆息、淚濕滿襟。
祝福我寫下的文字遠揚，
歌頌她的芳名，萬古長新。
我心永屬於她，無人能闖。

〈第104〉
我找不到和平，也無意打仗，
我恐懼、我期望，燃燒又冰透。
我向天飛升，卻躺在地上，
我一無所有，卻又擁抱整個宇宙。

我身陷囹圄，監牢又開敞；
我不受囚禁，卻銬著鎖頭。
愛情不讓我死，也不讓我飛翔；
不要我活，也不准我逃離悲愁。

欲看卻無眼，啞口還在發言，
我甘心殞滅，卻仍高聲呼救，
我痛恨自己，但仍愛著他人。

憂傷滋潤我，淚水伴隨笑臉，
生命不足惜，死亡也不煩憂；
我淪落至此，都是妳啊，我的愛人！
〈第123〉

我在塵世見到仙子的美，

她天堂般優雅無與倫比。
想起她讓我悲傷又歡喜，
所見如幻夢迷霧與幽黑。

妳的可愛眼睛使我落淚，
多少次讓太陽也要妒忌。
我還聽到四周發出嘆息，
移動了山嶽停止了河水。

愛情智慧憐憫憂傷財富，
在淚水中形成甜美聲響，
奇妙和諧世上未曾目睹。
天堂追隨著音樂的流淌，
雖然枝上樹葉並未飛舞，
空氣與風息卻充滿芬芳。

5/2衛武營-劉孟捷鋼琴獨奏會《李斯特巡禮之年》購票連結
https://www.opentix.life/event/1384752689074294784

根據計算，100萬人遊行隊伍要從維多利亞公園排到廣東；200萬人遊行則要排到泰國。

順道一提香港15～30歲人口約莫100出頭萬人。以照片人群幾乎都是此年齡帶來看，兩個數字都是明顯誇大太多了。

另一個可以參考的是1969年的Woodstock Music & Art Fair，幾天內湧進40萬人次，照片看起來也是滿山滿谷的人。（http://sites.psu.edu/…/upl…/sites/851/2013/01/Woodstock3.jpg）

當年40萬人次引發驚人的大塞車，幾乎花十幾個小時才逐漸清場。

而香港遊行清場速度明顯快得多。

順道一提，因此運動而認定「你的父母不愛你」的白痴論述也如同文化大革命時的「爹親娘親不如毛主席親」般開始出現：

https://www.facebook.com/SaluteToHKPolice/videos/350606498983830/UzpfSTUyNzM2NjA3MzoxMDE1NjMyMTM4NjY3MTA3NA/

EVERY MAJOR NEWS outlet in the world is reporting that two million people, well over a quarter of our population, joined a single protest.
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It’s an astonishing thought that filled an enthusiastic old marcher like me with pride. Unfortunately, it’s almost certainly not true.
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A march of two million people would fill a street that was 58 kilometers long, starting at Victoria Park in Hong Kong and ending in Tanglangshan Country Park in Guangdong, according to one standard crowd estimation technique.
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If the two million of us stood in a queue, we’d stretch 914 kilometers (568 miles), from Victoria Park to Thailand. Even if all of us marched in a regiment 25 people abreast, our troop would stretch towards the Chinese border.
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Yes, there was a very large number of us there. But getting key facts wrong helps nobody. Indeed, it could hurt the protesters more than anyone.
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For math geeks only, here’s a discussion of the actual numbers that I hope will interest you whatever your political views.
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DO NUMBERS MATTER?
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People have repeatedly asked me to find out “the real number” of people at the recent mass rallies in Hong Kong.
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I declined for an obvious reason: There was a huge number of us. What does it matter whether it was hundreds of thousands or a million? That’s not important.
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But my critics pointed out that the word “million” is right at the top of almost every report about the marches. Clearly it IS important.
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FIRST, THE SCIENCE
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In the west, drone photography is analyzed to estimate crowd sizes.
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This reporter apologizes for not having found a comprehensive database of drone images of the Hong Kong protests.
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But we can still use related methods, such as density checks, crowd-flow data and impact assessments. Universities which have gathered Hong Kong protest march data using scientific methods include Hong Kong Polytechnic University, Hong Kong University of Science and Technology, University of Hong Kong, and Hong Kong Baptist University.
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DENSITY CHECKS
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Figures gathered in the past by Hong Kong Polytechnic specialists using satellite photo analysis found a density level of one square meter per marcher. Modern analysis suggests this remains roughly accurate.
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I know from experience that Hong Kong marches feature long periods of normal spacing (one square meter or one and half per person, walking) and shorter periods of tight spacing (half a square meter or less per person, mostly standing).
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JOINERS AND SPEED
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We need to include people who join halfway. In the past, a Hong Kong University analysis using visual counting methods cross-referenced with one-on-one interviews indicated that estimates should be boosted by 12% to accurately reflect late joiners. These days, we’re much more generous in estimating joiners.
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As for speed, a Hong Kong Baptist University survey once found a passing rate of 4,000 marchers every ten minutes.
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Videos of the recent rallies indicates that joiner numbers and stop-start progress were highly erratic and difficult to calculate with any degree of certainty.
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DISTANCE MULTIPLIED BY DENSITY
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But scientists have other tools. We know the walking distance between Victoria Park and Tamar Park is 2.9 kilometers. Although there was overspill, the bulk of the marchers went along Hennessy Road in Wan Chai, which is about 25 meters (or 82 feet) wide, and similar connected roads, some wider, some narrower.
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Steve Doig, a specialist in crowd analysis approached by the Columbia Journalism Review (CJR), analyzed an image of Hong Kong marchers to find a density level of 7,000 people in a 210-meter space. Although he emphasizes that crowd estimates are never an exact science, that figure means one million Hong Kong marchers would need a street 18.6 miles long – which is 29 kilometers.
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Extrapolating these figures for the June 16 claim of two million marchers, you’d need a street 58 kilometers long.
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Could this problem be explained away by the turnover rate of Hong Kong marchers, which likely allowed the main (three kilometer) route to be filled more than once?
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The answer is yes, to some extent. But the crowd would have to be moving very fast to refill the space a great many times over in a single afternoon and evening. It wasn’t. While I can walk the distance from Victoria Park to Tamar in 41 minutes on a quiet holiday afternoon, doing the same thing during a march takes many hours.
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More believable: There was a huge number of us, but not a million, and certainly not two million.
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IMPACT MEASUREMENTS
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A second, parallel way of analyzing the size of the crowd is to seek evidence of the effects of the marchers’ absence from their normal roles in society.
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If we extract two million people out of a population of 7.4 million, many basic services would be severely affected while many others would grind to a complete halt.
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Manpower-intensive sectors of society, such as transport, would be badly affected by mass absenteeism. Industries which do their main business on the weekends, such as retail, restaurants, hotels, tourism, coffee shops and so on would be hard hit. Round-the-clock operations such as hospitals and emergency services would be severely troubled, as would under-the-radar jobs such as infrastructure and utility maintenance.
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There seems to be no evidence that any of that happened in Hong Kong.
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HOW DID WE GET INTO THIS MESS?
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To understand that, a bit of historical context is necessary.
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In 2003, a very large number of us walked from Victoria Park to Central. The next day, newspapers gave several estimates of crowd size.
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The differences were small. Academics said it was 350,000 plus. The police counted 466,000. The organizers, a group called the Civil Rights Front, rounded it up to 500,000.
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No controversy there. But there was trouble ahead.
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THINGS FALL APART
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At a repeat march the following year, it was obvious to all of us that our numbers were far lower that the previous year. The people counting agreed: the academics said 194,000 and the police said 200,000.
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But the Civil Rights Front insisted that there were MORE than the previous year’s march: 530,000 people.
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The organizers lost credibility even with us, their own supporters. To this day, we all quote the 2003 figure as the high point of that period, ignoring their 2004 invention.
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THE TRUTH COUNTS
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The organizers had embarrassed the marchers. The following year several organizations decided to serve us better, with detailed, scientific counts.
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After the 2005 march, the academics said the headcount was between 60,000 and 80,000 and the police said 63,000. Separate accounts by other independent groups agreed that it was below 100,000.
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But the organizers? The Civil Rights Front came out with the awkward claim that it was a quarter of a million. Ouch. (This data is easily confirmed from multiple sources in newspaper archives.)
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AN UNEXPECTED TWIST
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But then came a twist. Some in the Western media chose to present ONLY the organizer’s “outlier” claim.
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“Dressed in black and chanting ‘one man, one vote’, a quarter of a million people marched through Hong Kong yesterday,” said the Times of London in 2005.
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“A quarter of a million protesters marched through Hong Kong yesterday to demand full democracy from their rulers in Beijing,” reported the UK Independent.
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It became obvious that international media outlets were committed to emphasizing whichever claim made the Hong Kong government (and by extension, China) look as bad as possible. Accuracy was nowhere in the equation.
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STRATEGICALLY CHOSEN
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At universities in Hong Kong, there were passionate discussions about the apparent decision to pump up the numbers as a strategy, with the international media in mind. Activists saw two likely positive outcomes.
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First, anyone who actually wanted the truth would choose a middle point as the “real” number: thus it was worth making the organizers’ number as high as possible. (The police could be presented as corrupt puppets of Beijing.)
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Second, international reporters always favored the largest number, since it implicitly criticized China. Once the inflated figure was established in the Western media, it would become the generally accepted figure in all publications.
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Both of the activists’ predictions turned out to be bang on target. In the following years, headcounts by social scientists and police were close or even impressively confirmed the other—but were ignored by the agenda-driven international media, who usually printed only the organizers’ claims.
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SKIP THIS SECTION
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Skip this section unless you want additional examples to reinforce the point.
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In 2011, researchers and police said that between 63,000 and 95,000 of us marched. Our delightfully imaginative organizers multiplied by four to claim there were 400,000 of us.
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In 2012, researchers and police produced headcounts similar to the previous year: between 66,000 and 97,000. But the organizers claimed that it was 430,000. (These data can also be easily confirmed in any newspaper archive.)
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SKIP THIS SECTION TOO
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Unless you’re interested in the police angle. Why are police figures seen as lower than others? On reviewing data, two points emerge.
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First, police estimates rise and fall with those of independent researchers, suggesting that they function correctly: they are not invented. Many are slightly lower, but some match closely and others are slightly higher. This suggests that the police simply have a different counting method.
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Second, police sources explain that live estimates of attendance are used for “effective deployment” of staff. The number of police assigned to work on the scene is a direct reflection of the number of marchers counted. Thus officers have strong motivation to avoid deliberately under-estimating numbers.
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RECENT MASS RALLIES
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Now back to the present: this hot, uncomfortable summer.
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Academics put the 2019 June 9 rally at 199,500, and police at 240,000. Some people said the numbers should be raised or even doubled to reflect late joiners or people walking on parallel roads. Taking the most generous view, this gave us total estimates of 400,000 to 480,000.
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But the organizers, God bless them, claimed that 1.03 million marched: this was four times the researchers’ conservative view and more than double the generous view.
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The addition of the “.03m” caused a bit of mirth among social scientists. Even an academic writing in the rabidly pro-activist Hong Kong Free Press struggled to accept it. “Undoubtedly, the anti-amendment group added the extra .03 onto the exact one million figure in order to give their estimate a veneer of accuracy,” wrote Paul Stapleton.
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MIND-BOGGLING ESTIMATE
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But the vast majority of international media and social media printed ONLY the organizers’ eyebrow-raising claim of a million plus—and their version soon fed back into the system and because the “accepted” number. (Some mentioned other estimates in early reports and then dropped them.)
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The same process was repeated for the following Sunday, June 16, when the organizers’ frankly unbelievable claim of “about two million” was taken as gospel in the majority of international media.
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“Two million people in Hong Kong protest China's growing influence,” reported Fox News.
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“A record two million people – over a quarter of the city’s population” joined the protest, said the Guardian this morning.
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“Hong Kong leader apologizes as TWO MILLION take to the streets,” said the Sun newspaper in the UK.
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Friends, colleagues, fellow journalists—what happened to fact-checking? What happened to healthy skepticism? What happened to attempts at balance?
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CONCLUSIONS?
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I offer none. I prefer that you do your own research and draw your own conclusions. This is just a rough overview of the scientific and historical data by a single old-school citizen-journalist working in a university coffee shop.
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I may well have made errors on individual data points, although the overall message, I hope, is clear.
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Hong Kong people like to march.
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We deserve better data.
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We need better journalism. Easily debunked claims like “more than a quarter of the population hit the streets” help nobody.
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International media, your hostile agendas are showing. Raise your game.
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Organizers, stop working against the scientists and start working with them.
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Hong Kong people value truth.
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[Meeting Martin Luther King Jr. in Boston]

Having lived in Boston for several years, I'm very used to a conversation with questions like "where are you from", "what do you do", etc at social events or church. Now, let's imagine that I lived in the year of 1953, just a few years after world war II. On an ordinary weekday morning, when I was on the Green Line B branch (which then was numbered "route #62") along Commonwealth Avenue toward downtown, I started a conversation with an African American guy who got up at the BU central stop. I quickly got into the typical Bostonian conversation:

"Hi, what's your name?"

"Martin." He said.

"I'm Jerome. Nice to meet you."

"Nice to meet you, too."

"Are you a student at BU?"

"Ya. I go to the divinity school."

"That's cool. What do you study there?"

"I'm a doctoral student in systematic theology."

"Wow, that sounds very hard-core. So did you come to Boston to attend this program?"

"Ya. I'm from Atlanta, Georgia. I moved here two years ago after getting my bachelor of divinity."

"So are you a pastor?"

"Yes, I am."

"Cool. So where are you heading right now?"

"I'm going to downtown to meet my finacee. She's a music student at New England Conservatory. We're going to get married in Alabama next month."

"Wow, congratulations!"

That's true. I met the civil right activist-to-be Martin Luther King Jr. in the city of Boston, where it's never a surprise to randomly run into a doctor or a professor on the street. In a few minutes, I heard more about his story. While living in the south most of his life, he did spent 4 years in Boston, where he attended Boston University and got his PhD in systematic theology. While racial segregation (which came to existence after the civil war) was still prevalent in the south, Boston was the first city where I felt he was free to do everything without discrimination. He really enjoyed this city. And instead of living in the dorm of BU, he rented an apartment at 397 Mass Ave, right next to today's Orange Line Mass Ave station.

Boston was also the city where he met his wife Coretta Scott. They got married in June 1953. And he was incredibly young as a doctoral student -- he skipped two grades in high school and completed college at the age of 19. By the time he started doctoral study in Boston (at the age of 22), he already obtained his first seminary degree. By the way, he was also the assistant pastor at Twelfth Baptist Church, an African-American congregation near Dudley Square.

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Now the conversation continued. Martin and I started talking about Christian church and theology.

"Which church do you go to?" He asked.

"The XXX church. It's an evangelical church."

"Ah, Christian evangelism." From his eyes, you could tell there was probably something in his head.

"What do you think about it?"

"Well, I'm a pastor, and I do build my ministry on the teaching of Jesus. But I hope your church is not like one of the typical American churches today. I think really miss the point of the gospel."

"What do you mean?"

"I mean, they've been focusing too much on individuals being saved and ignoring the injustice in this society. They miss their mission to liberate the oppressed."

"Well, isn't a Christian church supposed to share the gospel and convert sinners to God?"

"Yup, but doesn't the gospel free us? How can you say you're sharing the gospel while so many people in this country are oppressed and suffering from inequality?"

"You're right, but this should be the outcome of salvation, instead of the salvation itself..."

"(Sigh.) I think the some churches really need to shift focus." He breathed before continuing. "Old faiths like the bodily resurrection, virgin birth and miracles that contradict the science may not be necessary for Christianity today. Churches are called to realize the Kingdom of God on earth by exercising justice and mercy..."

Now I could sense where on the "church spectrum" he was. He was vastly influenced by Walter Rauschenbusch's social gospel, a theological thought popular in the early 20th century that called for a return to the "Kingdom of God" doctrine. Church's primary calling, in social gospel's perspective, is to bring God's kingdom on earth by applying Jesus' teaching to solve social issues and rescue the oppressed. Along with Mohandas Gandhi's nonviolent approach, it shaped King's theology and fueled the later movements he led.

And It was also interesting to see theologically how liberal his was. He casted his doubt on some essential doctrines that most Christian denominations held true back then. If you are from an evangelical background, this may get on your nerves. (But keep in mind that he lived before the age of neo-orthodoxy, and people often abandoned traditional views when running into doctrines that contradict scientific knowledge.) And this is probably why while many pastors today would say King's accomplishment was fueled by the Christian faith, but avoid talking too much about his view on doctrines.

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Let's get back on the train scene. At the Park Street underground station in downtown Boston, I said bye to the newly met friend Martin and saw him disappearing in the crowd. I could tell he's a brilliant and eloquent person, but might not expect two years later he'd be the person would be a key leader in the Montgomery bus boycott, nor decades later he'd deliver his famous speech in Washington. I might not agree with everything he said, but I'd definitely remember this conversation with Martin, a person that was once like me, who lived to Boston short-term to pursue a degree and was shaped by the personality of this city.

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[Afterthought] As a member of an American evangelical church (and also a foreigner of a minority group), the story of Martin Luther King Jr. continues to puzzle me. His view on certain doctrines are likely to be condemned as unorthodox by evangelical churches, but meanwhile, as the "saved" people, do we eager to live out and advocate the biblical justice in daily life as he did? Or we're always being "gospel-centered" while ignoring the all-inclusive nature of the biblical gospel?

(In pictures: Martin Luther King Jr.'s school, apartment and church in Boston.)

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参考楽譜（カワイ出版）https://www.amazon.co.jp/exec/obidos/ASIN/4760928308/ref=nosim/chorusmani0cf-22

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