Preface of Book of Songs and Bible Calligraphy Exhibition.

Although The Book of Songs (Shi Jing) and the Bible are from different cultures, one from China and the other from the West, they are both ancient and, on the surface, appear to have different focuses. However, at their core, both texts explore the same fundamental truths: the search for the Way (Dao), the relationship between heaven and humanity, and human sentiments. In the poem Zheng Min from the Book of Songs, it is written: "God created all peoples, with things and principles; the people possess constant virtues, they delight in noble virtues." Confucius praised this poem, exclaiming, "The one who composed this poem must have understood the Way!" This statement highlights the connection between the Way of heaven and the Way of humanity, indicating that all things are in an orderly state, and that human conduct is in harmony with the laws of nature.

In the Bible, it is said, "In the beginning was the Word, and the Word was with God, and the Word was God." This Word (Dao) created all things in an orderly fashion. Observing both texts, we find that they center on the concept of the Way (Dao), revealing the order of the universe and human morality. Although their origins differ, their principles ultimately converge.

Calligraphy represents the pinnacle of Chinese culture, carrying the Way through form and expressing emotions through characters. The unity of calligraphy and the Way, where heart and hand respond to each other, bears the weight of culture and philosophical thought. Calligraphy is not merely a skill, but a vehicle for the expression of the soul. Writing conveys the Way, and calligraphy conveys the writing. The beauty of harmony between meaning, emotion, and reason in calligraphy is beyond words.

Today, through the medium of calligraphy, we connect The Book of Songs and the Bible, showcasing the integration of different cultures. The conflicts we perceive are, in fact, within civilizations themselves, stemming from a failure to deeply understand the reason behind "the Word becoming flesh, and the self-sacrifice as the path." Cultural exchange is not a source of conflict, but the foundation for harmony. True civilizations are founded on virtue and the Way. Conflicts arise from ignorance of these principles and from the unchecked greed for power. Only by keeping the commandments, living within one's means, and emulating the sages, through mutual cultural learning, can harmony be achieved, fostering coexistence and mutual prosperity.

A poem serves as testimony:

The Book of Songs and the Bible, seemingly distinct,

When the murky waters settle, reveal their shared the source of pure flowing water.

The historical epic of the state of Lu, Bi Gong, says: "God is our reliance, free from disaster or harm. Not even a full month late, Hou Ji was born, blessed with a hundredfold of fortune." Jesus, in His Sermon on the Mount, proclaimed the eight blessings, one of which is: "Blessed are the peacemakers, for they shall be called the children of God." Mozi’s teachings on "The Will of Heaven," "Universal Love," and "Condemning Offensive Warfare" resonate with these eight blessings. The Famu chapter also states: "God hears them, and in the end, there is peace."

Dear guests, by coming here today, you have already sown good seeds of fate; the blessings of Heaven are not to be missed. The virtue of assistance, like drops of water that merge into a spring, brings benefits to all beings. May your cup of blessings overflow, accompanied by joy.

This is my humble preface.

Written by Liang Jie, Dong calligraphy by Shulin, Zhang

一、天保与祝福

天保

敬畏上帝者，必蒙祝福。可以数算恩典，但是最核心的是一个大福——八角大福——乃八福也。

武王伐纣，大获全胜的周武王，安抚殷之遗民，分封功臣之后，漫步在殷朝的都城，想想殷纣王的教训与百姓的苦难，夜不能寐，在内城散步，愁眉苦脸。周公旦听说以后，就过来看望，并询问：曰：“曷为不寐？”

周武王答道：殷朝如此这般惨痛的教训，令人惋惜也令人恐惧。即使现在打赢 了这一仗，但是我不知道上天是否保佑我们，如何能睡得着觉？（原文：我未定天保，何暇寐！）周公旦和武王连夜商议了依从天命，休养生息的国策，于是马放南山，牛入桃林空地，息干戈，向天下昭示和平。（纵马于华山之阳，放牛于桃林之虚；偃干戈，振兵释旅：示天下不复用也。）

要让老百姓，明白这个道理，最好的莫过于做一首歌，让大家传唱。这个《天保之歌》就可以达到：祈求上帝保佑与祝福的歌词，如同口头禅一样家喻户晓，妇孺皆知；说来也是奇了，其中的歌词真的做到了流传3000年，直到今日，九个词条还是人们的常用祝福语。寿比南山，黎民百姓，日用饮食等。

说到日用饮食，右侧就是《申命记》里敬畏上帝者所得的祝福。

如爾聽從爾上帝耶和華之言、遵行其誡、我今日所諭爾者、則爾上帝耶和華必舉爾升高、超乎天下萬民、 如爾聽從爾上帝耶和華之言、則此諸福、必臨及爾、 在邑獲福、在田獲福、 身之所生、土之所產、畜之所出、牛羣之犢、羊羣之羔、並皆獲福、 盛糧之筐、搏麵之器獲福，爾出獲福、爾入獲福     自申命記二十八章

请各位数算一下上帝有多少祝福？

二、永言配命 自求多福

《诗篇》第90篇和《兰亭集序》是东西方文学中探讨生命情怀和对永恒渴望的经典之作。两者虽在文化背景和表达方式上存在差异，但在对生命短暂、无常的感悟以及对永恒的追求上有着深刻的共鸣。

生命的短暂与无常

《诗篇》第90篇由摩西所作，开篇即强调上帝的永恒与人类生命的短暂：“主啊，你世世代代作我们的居所。诸山未曾生出，地与世界你未曾造成，从亘古到永远，你是上帝。”（诗篇90:1-2）随后，诗人感叹人类如草般短暂：“你叫他们如水冲去；他们如睡一觉。早晨，他们如生长的草，早晨发芽生长，晚上割下枯干。”（诗篇90:5-6）。在《诗经》有一篇短诗《蜉蝣》，二千多年前，中国敏感的诗人借这朝生暮死的小虫写出了脆弱的人生，在消亡前的短暂美丽和对于终须面临的消亡的困惑，一唱三叹：人生的归宿，“心之忧矣，於我归处”。

蜉蝣之羽，衣裳楚楚。心之忧矣，於我归处。
蜉蝣之翼，采采衣服。心之忧矣，於我归息。
蜉蝣掘阅，麻衣如雪。心之忧矣，於我归说。

《蜉蝣》这一种渺小的昆虫是理解诗篇90篇和《兰亭序》的桥梁。

同样，王羲之在《兰亭集序》中描绘了聚会的欢乐场景后，感叹人生的短暂和无常：“固知一死生为虚诞，齐彭殇为妄作。”他认为将长寿与夭折视为相同是荒谬的，强调了生命的宝贵和短暂。

对永恒的渴望

面对生命的短暂，《诗篇》第90篇的作者向上帝祈求智慧和怜悯：“求你指教我们怎样数算自己的日子，好叫我们得着智慧的心。”（诗篇90:12）他希望通过上帝的恩典，使人们的生命充满意义，并在上帝的永恒中找到安慰。

而在《兰亭集序》中，王羲之通过记录此次聚会的诗文，试图将这段美好的时光永存：“后之视今，亦犹今之视昔。”他希望通过文字的力量，使后人能够感受到当时的情景，从而在某种程度上实现对永恒的追求。

文化背景与表达方式的差异

《诗篇》第90篇植根于犹太教文化，强调上帝的永恒和人类对上帝的依赖。诗人通过祈祷和赞美，表达对上帝的敬畏和对永恒生命的渴望。

《兰亭集序》则反映了中国魏晋时期的士人文化，注重人际交往和文学创作。王羲之通过描绘聚会的场景和抒发个人感慨，表达对生命无常的感悟和对美好时光的珍惜

吴经熊先生翻译的诗篇九十篇非常典雅，适合书法之节奏。各位可以下载做字帖，需要特别定制题款的请留言。下图为朝生暮死的蜉蝣，衣裳华美。