每逢11月第四個星期四，便是美國人最重要的節日之一 ── 感恩節。這個節日始于1621年。那年秋天，遠涉重洋來到美洲的英國移民，為了感謝上帝賜予的豐收，舉行了三天的慶祝活動。從此，這一習俗就沿續下來，並逐漸風行各地。1863年，林肯總統正式宣佈感恩節為國定假日。屆時，家家團聚，舉國同慶，其盛大﹑熱烈的情形，不亞于中國人過春節。
感恩節的起源，和英國基督教的宗教紛爭有關。大約在公元16世紀末到17世紀，英國清教徒發起了一場來勢猛烈的宗教改革運動，宣佈脫離國教，另立教會，主張清除基督教聖公會內部的殘餘影響。但是，在17世紀中葉時，保皇議會通過了「信奉國教法」，清教徒開始遭到政府和教會勢力的殘酷迫害，逮捕﹑酷刑，宗教審判，每時每刻都在威脅著清教徒。被逼無奈，他們祇得遷往荷蘭避難。但是，寄人籬下的日子不好過。在荷蘭，清教徒不僅沒能逃脫宗教迫害，而且飽受戰爭帶來的痛苦和折磨。更令他們難以忍受的是，遠在異國他鄉，孩子們受不到“英國式的教育，對故土的感情一天一天地淡薄下去。為了徹底逃脫宗教迫害的魔爪，為下一代保留住祖國的語言和傳統，他們再一次想到大遷徒。
天下雖大，何處是這群天涯淪落人的歸宿呢﹖想來想去，他們把目光投向了美洲。哥倫布在100多年前發現的這塊“新大陸”，地域遼闊，物產富饒，而且有很多地方還是沒有國王。沒有議會﹑沒有劊子手﹑未開發的處女地。“天空海闊任鳥飛。只有在這樣的地方，他們才能輕輕鬆鬆地生活，自由自在地信奉﹑傳播自己所喜歡的宗教，開拓出一塊屬於清教徒的人間樂土。
於是，清教徒的著名領袖布雷德福召集了102名同伴，在1620年9月，登上了一艘重180噸，長90英尺的木制帆船──五月花號，開始了哥倫布遠征式的冒險航行。對於航海來說，這艘有著浪漫名稱的船只未免太小了。由於形勢所迫，他們“選擇”的，又是一年中最糟的渡洋季節。不過，懷著對未來的美好憧憬，為了找回失去的權利和自由，這群飽經憂患的人已經不顧一切了。
海上風急浪高，五月花號就像狂風暴雨中的一片樹葉，艱難地向前漂泊著，幾乎隨時都有船毀人亡的危險。但在大家的共同努力下，船只沒有遇到任何損害，並在航行了66天後，于11月21日安抵北美大陸的科德角，即今天美國馬薩諸塞州普羅文斯敦港。稍事休整後，五月花號繼續沿海岸線前進。由於逆風和時差，它沒有能到達預定的目的地──弗吉尼亞的詹姆斯敦，反而在聖誕節後的第一天，把他們送上了新英格蘭的土地。
有意思的是，在這次充滿危險的遠征中，所有探險者只有一人死亡。但由於旅途中誕生了一名嬰兒，使到達美洲的人不多不少，仍然是102名。移民都是虔誠的信徒，無不衷心感謝上帝的眷顧。
現在，呈現在他們面前的，完全是一塊陌生的土地，蜿蜒曲折的海岸線，顯得沉寂﹑荒涼。因此，大約在一個月內，移民們不敢貿然靠岸，仍然以船為家。在此期間，他們派出了偵察隊，乘坐小船在科德角灣沿線尋找定居地。一天，正在大家焦急等待的時候，偵察隊返回來報告說，他們發現了一個適合移民們居住的﹑真正的“天堂”。“天堂”就是今天的普利茅斯港，這是一個天然的良港，非常適合五月花號停泊。港口附近有一個優良的漁場，可以提供大量的海產品。不遠處一片連綿起伏的小山，就像一道天然屏障，把這塊土地環繞起來。在明亮的陽光下，結了冰的小溪反射著晶瑩的光澤，可以為移民們提供充足的淡水。開墾過的肥沃農田，一塊一塊整整齊齊地排列著。除此之外，他們還看到了一片雖然殘破，卻足以遮風避雨，幫助他們度過嚴冬的房屋……看起來，一切都不錯，而且不能再好了。唯一令他們感到迷惘的是，這片到處都有人類生活遺跡的土地，竟然看不到一個人影，一縷炊煙，顯得是那樣荒涼，倒好似事先就為他們準備的一樣。後來才知道，這裡原來是一個相當繁榮的印第安村落。幾年前天花流行，全村人無一幸免，這才使它成了這群異國漂泊者的最佳避難所。
幾天後，五月花號渡過了科德角灣，在普利茅斯港拋下了錨鏈。移民們劃著小艇登陸時，按照古老的航海傳統，首先登上了一塊高聳于海面上的大礁石。五月花號上禮炮轟鳴，人聲鼎沸，共同慶祝新生活的開始。後來，這塊礁石就被稱為“普利茅斯石”，成為美洲新英格蘭第一個永久性殖民地的歷史見證。
不過，對這些渴望幸福的移民來說，第一個冬天並不美好。從大西洋上吹來的凜冽寒風，像魔鬼一樣在空中嘶鳴，漫天的冰雪，無情地拍打著簡陋的住房。在這一片冰天雪地裡，移民們缺少必要的裝備，也缺乏在這片土地上生活的經驗。在繁忙勞動的重壓下，不少人累倒了，累病了，惡劣的飲食，難以忍受的嚴寒，使更多的人倒地不起。接踵而來的傳染病，奪去許多人的生命。一個冬天過去，歷盡千難萬險來到美洲的102名移民，只剩下了50個。幾乎每天都有人死去，幾乎天天都有一家或幾家在做喪事。剛剛踏上這片土地時的歡樂沒有了。每個人﹑的心頭，都被一種空前絕望的氣氛所籠罩。一個夢，一個剛剛開始的美夢，難道就這樣被打破了嗎﹖每個人都在思索著。
就在移民們束手無策，坐以待斃時，第二年春天的一個早晨，一名印第安人走進了普利茅斯村。他自我介紹說，他是臨近村落的印第安酋長派來察看情況的。這是移民們來到美洲後接待的第一個客人。他們向客人傾訴了自己的來歷以及所經受的種種無以復加的苦難。印第安人默默地聽著，臉上流露出無限的憐憫和同情。事情就此有了轉機，幾天後，這名印度安人把他的酋長馬薩索德帶進了移民們的房屋。酋長是個慷慨熱情的人，他向移民表示了熱烈的歡迎，給他們送來了許多生活必需品作禮物。派來了最有經驗﹑最能幹的印第安人，教給移民們怎樣在這塊土地上生活，教他們捕魚﹑狩獵﹑耕作以及飼養火雞等技能。
這一年風調雨順，再加上印第安人的指導和幫助，移民們獲得了大豐收，終於闖過了生活的難關，過上了安定﹑富裕的日子，就在這一年秋天，已成為普利茅斯總督的布雷德福頒佈了舉行盛典，感謝上帝眷顧保守的決定，這就是歷史上的第一個感恩節。當然，他沒有忘記為移民們排憂解難、熱情﹑好客﹑智慧的印第安人，故特地邀請馬薩索德和他手下的印第安人前來參加節日慶典。
印第安人欣然接受了邀請，提前送來了5只鹿作為禮物。11月底的一天，移民們大擺筵席，桌子上擺滿了自山林中打來的野味和用自產的玉米﹑甫瓜﹑筍瓜﹑火雞等製作的佳餚。慶祝活動一共進行了3天，白天，賓主共同歡宴，暢敘友情。晚上，草地上燃起了熊熊簧火，在涼爽的秋風中，印第安小伙子同普利茅斯殖民地的年輕人一起跳舞﹑唱歌﹑摔跤﹑射箭，氣氛非常熱烈。
到了19世紀末﹐感恩節已經在美國東部的新西蘭州十分風行。1863年﹐林肯總統把感恩節定為國定假日。到1941年﹐美國國會通過一項法令﹐把感恩節定在每年十一月的第四個星期四。
美國人過感恩節主要是家人團聚﹐然後是大家一起享受一頓豐盛的節日晚餐。家人不住在一個城市的都要在感恩節前回家團圓。跟中國人過春節差不多。新聞媒體報導說﹐感恩節假期也是美國航空公司最緊張的時候﹐飛機幾乎班班客滿﹐還常常會出現班機誤點等的情形。可是﹐為了和家人團聚﹐共度節日﹐人們大概也是心甘情願的。
每逢感恩節﹐美國人家家戶戶都要吃火雞。火雞都已經成為感恩節的象征了。另外他們通常還吃一些傳統的菜餚﹐例如西葫蘆﹑奶油洋蔥﹑土豆泥﹑南瓜派等等。
紐約有一個比較特殊的活動﹐那就是梅西百貨公司每年感恩節都要舉行節日遊行。
今天，在美國人心目中，感恩節是與聖誕節同等重要的節日。首先，它是一個長達4天的假日，足以使人們盡情狂歡﹑慶祝。其次，它也是傳統的家庭團聚的日子。感恩節期間，散居在他鄉外地的家人，都要趕回家過節，這已經成了全國性的習俗。此外，美國人一年中最重視的一餐，就是感恩節的晚宴。在美國這個生活節奏很快，競爭激烈的國度裡，平日的飲食極為簡單。美國的快餐流行世界，就是一個很好的說明。但在感恩節的夜晚，家家戶戶都大辦筵席，物品之豐盛，令人咋舌。在節日的餐桌上，上至總統，下至庶民，火雞和南瓜餅都是必備的。這兩味“珍品”體現了美國人民憶及先民開拓艱難﹑追思第一個感恩節的懷念情緒。因此，感恩節也被稱為“火雞節”。
儘管感恩節是閤家團圓的日子，每年節日期間，仍然有成千上萬人抽出余暇，前往普利茅斯港參觀﹑遊覽，重溫美國的歷史。讓我們都在感恩節，思想上帝賜給我們每一個家庭的恩典。
The Puritans and the Founding of America
On November 29, 1623, two years after the first Thanksgiving, Governor William Bradford made an official proclamation for a second day of Thanksgiving. In it Governor Bradford thanked God for their abundant harvest, bountiful game, protection from “the ravages of savages… and disease,” and for the “freedom to worship God according to the dictates of our own conscience.” Well over a hundred Natives attended, bringing plenty of turkey and venison along with them.
The Pilgrims had the proper perspective. As Bradford would note, “As one small candle may light a thousand, so the light [of Jesus] kindled here has shown unto many, yea in some sort to our whole nation…We have noted these things so that you might see their worth and not negligently lose what your fathers have obtained with so much hardship.”
A handful of years later, another group of devout believers would set out for America’s shores in search of a new home. Unlike the Separatists (Pilgrims), the Puritans did not want to break away from the Church of England. (The Puritans were very critical of the Separatists for such action.) The Puritans sought reform, however, for the most part, the Church saw no need for reform.
In general, the Puritans were more affluent than the Pilgrims. To head out for a new home, they had much more to leave behind. The decision was not as easy for them as for the Pilgrims. Furthermore, for a period of time, the Church tolerated the Puritans much more than it tolerated the Pilgrims. In order for the Puritans to get to the place they needed to be (America) — and as hindsight reveals, exactly the place where God wanted them to be — their level of suffering needed to increase.
While James I was king (1603-1625), the persecution of the Puritans was tolerable. Moreover, the Archbishop of Canterbury was sympathetic to the Puritan cause. This all changed when Charles I (1625-1649) ascended to the throne. The Puritans then began to be singled out for harassment. The king and the bishops were now making any real Church reform impossible.
Thus, for any real reform to take place — for, in spite of everything, the Puritans still desired reform — a significant distance (literally) between the Puritans and England was necessary. Therefore, America became the destination for the Puritans as well.
On June 11, 1630, aboard the Arbella, John Winthrop, one of the leaders of America’s first Puritans, wrote and delivered A Model of Christian Charity. This was a 6,000-plus-word thesis which, for much of American history, was required reading among those in the United States who considered themselves educated. What’s more, it became a model for future constitutional covenants of the colonies. It read:
We are a Company, professing ourselves fellow members of Christ, (and thus) we ought to account ourselves knit together by this bond of love…For the work we have in mind, it is by a mutual consent through a special overruling providence, and a more than an ordinary approbation of the Churches of Christ to seek out a place of Cohabitation and Consortship under a due form of Government both civil and ecclesiastical…
Thus stands the cause between God and us. We are entered into covenant with Him for this work. We have taken out a commission. The Lord hath given us leave to draw our own articles. We have professed to enterprise these and those accounts, upon these and those ends. We have hereupon besought Him of favor and blessing…
We shall find that the God of Israel is among us, when ten of us shall be able to resist a thousand of our enemies, when He shall make us a praise and glory, that men of succeeding plantations shall say, “The Lord make it like that of New England.”
Winthrop’s powerful and wise words would resonate throughout America for centuries. It was this message which first gave rise to the notion of American Exceptionalism, and the idea of America’s Manifest Destiny.
The Puritans were not the sin-obsessed, witch-hunting, killjoys in tall black hats that many modern pseudo-historians (especially those in Hollywood) have made them out to be. They were determined to build a free society around a Christianity that worked.
In June 1630, 10 years after the Pilgrims founded the Plymouth Colony, Winthrop and 700 other Puritans landed in Massachusetts Bay, marking the beginning of the Great Migration, which over a 16-year period saw more than 20,000 Puritans leave Europe for New England. Under the leadership of their ministers, the Puritans established a representative government with annual elections. By 1641, they had a “Body of Liberties” (essentially a Bill of Rights), which was penned by the Rev. Nathaniel Ward. This document was the first legal code established by the colonists. It, too, contained over 6,000 words. It consisted of 98 declarations that governed everything from private property to capital crimes.
In 1636 the Rev. Thomas Hooker, along with other Puritan ministers, founded Connecticut. They also established an elective form of government. In 1638, after hearing a sermon by Hooker, Roger Ludlow wrote the Fundamental Orders of Connecticut. This was the first constitution written in America. It served as a model of government for other colonies and, eventually, a union of colonies. It also served as a model for the U.S. Constitution.
The opening reads,
FORASMUCH as it has pleased the Almighty God by the wise disposition of his divine providence so to order and dispose of things… and well knowing where a people are gathered together the word of God requires that to maintain the peace and union of such a people there should be an orderly and decent government established according to God, to order and dispose of the affairs of the people at all seasons as occasion shall require; do therefore associate and conjoin ourselves to be as one public state or commonwealth; and do, for ourselves and our successors and such as shall be adjoined to us at any time hereafter, enter into combination and confederation together, to maintain and preserve the liberty and purity of the gospel of our Lord Jesus which we now profess, as also the discipline of the churches, which according to the truth of the said gospel is now practiced among us; as also in our civil affairs to be guided and governed according to such laws, rules, orders and decrees as shall be made, ordered and decreed, as follows…
However, as historian David Barton notes,
While Connecticut produced America’s first written constitution, it definitely had not produced America’s first written document of governance, for such written documents had been the norm for every colony founded by Bible-minded Christians… This practice of providing written documents had been the practice of American ministers before the Rev. Hooker’s constitution of 1638 and continued long after.
As noted by Alexis de Tocqueville in Democracy in America, Puritanism was as much a political theory as it was a religious doctrine. The general principles of Puritanism, which, as Tocqueville points out, correspond “in many points with the most absolute democratic and republican theories,” laid the groundwork for future American constitutions.
The New England area of America became steeped in Puritanism, and with a lengthy period of healthy immigration from the British middle classes (as Tocqueville notes, “it was from the heart of the middle classes that the majority of the emigrants came”), prosperity soon followed. Tocqueville concluded that one of the “main causes of their prosperity” was that the government of the Puritans allowed for “greater personal and political independence than the colonies of other nations.”
Establishing a political framework that would lead to the “Miracle of America,” the governments established by the Puritans did not derive their powers from the British, or any other secular source. Instead, “We see them at all times exercising the rights of sovereignty, appointing magistrates, declaring peace or war, establishing law and order, enacting laws as if they owed allegiance to God alone.” This devoted allegiance to God was the foundation for the liberty and prosperity that would set America apart from the rest of the world.
林修榮談天說地 