山道期刊

編者的話

黃福光

　　本期《山道期刊》的專題是「神學研究的跨學科整合」。如何用六篇文章的篇幅好好論述這個大題目，實在是一項挑戰。儘管如此，今期收錄的文章涵蓋了多個方面，可以讓讀者稍稍了解這個領域。

　　第一篇文章〈跨學科的聖經研究：應用與濫用〉由筆者撰寫，討論聖經研究裏關於跨學科研究的一些應用和濫用。簡單地說，儘管研究聖經時可以借用其他學科的幫助，而這樣做也由來已久，但這並不意味著所有跨學科的聖經研究都必定是有用的、有意思的，甚或不一定做得恰當。此外，既同時運用兩個學科，就必須解決兩者孰輕孰重的優先順序問題。文章通過多個例子（諸如聖經研究如何結合考古學、科學、其他文本傳統等）來說明這些重點。

　　謝品然的〈聖經神學、腦神經神學、人工生成智能：一個跨科際整合的聖經與神學研究探索〉向讀者簡述腦神經科學、人工智能等前沿科學所帶來的衝擊和挑戰。文章主要介紹這些領域，並指出聖經神學該如何看待它們，該提出甚麼信息。這場討論才剛剛開始；對於將這些學科納入聖經及神學研究，作者持開放的態度，並且表示歡迎。

　　張楷弦的〈天啟保羅觀與跨領域研究帶來的新發展：社會科學方法與認知語言學方法〉相對來說較為「傳統」，涉及整合聖經研究和認知語言學。作者採用認知語言學方法，分析保羅關於基督事件和復活的隱喻，從而展示這些隱喻如何有助於建立一個有別於當代社會的社群。

　　洪亮的〈超人類主義的「形態自由」概念——從人類「脆弱性」的角度看〉又帶領讀者來到一般信徒比較陌生的領域，這次是探討超人類主義與神學的關係。文章的焦點是探討人類的「脆弱性」作為增強人類構造和能力的原因。作者認為，評估這類想法不應局限於創造論的角度，還應該包括基督中心的人論。正如謝品然一樣，洪亮對這個議題持謹慎而開放的態度。

　　賴品超的〈超越與自我超越：從後現代哲學到儒耶對話〉也是一篇關於神學的文章，卻是相對比較「傳統」，因為是與東方和西方的哲學對話。這篇文章的焦點是超越和自我超越，作者精彩地列舉了學術界對這議題的各種觀點。他總結認為這類神學研究的跨科整合應該加以鼓勵，因為它可以豐富我們對有關課題的理解。

　　最後一篇專題文章是佘枝鳳的〈克服障礙：對堂會領袖靈修的實踐神學省思〉。它與其他文章不同，涉及的是實踐問題，即個人靈修的實踐。作者先指出造成堂會領袖實踐靈修困難的一些原因（例如忙碌、錯誤的聖潔觀念），然後作出評估，最後提出一些建議來解決這些問題。

　　除了專題文章，本期還有兩篇討論文章。第一篇是戴浩輝的〈舊約中的貧與富（二）：先知文學、智慧傳統、詩篇〉，這是他上一期文章的續篇。作者延續對舊約中貧與富問題的研究，在先知文學、智慧傳統和詩篇中繼續探討這個問題。文章剖析這些資料所代表的信仰理念，以及從中給現代人帶來的規範性提醒。

　　第二篇是彭昱森的〈恩典與人工：金口約翰論聖經默示〉，談論聖經默示過程中神和人的因素。據作者的分析，金口約翰既非常重視聖靈在聖經寫作中的工作，也強調人類作者在其中的角色，且表明人類作者期間並非處於迷狂狀態。然而，金口約翰對聖經默示機制的看法卻不明確，我們也無法從中得出明確的結論。

　　最後，今期還有五篇書評，涉及門徒觀、天啟保羅觀、教會論、五旬節派神學、教會如何牧養自閉症人士等等，內容豐富，涉獵廣泛，讀者可從中獲益，拓寬視野。

Some Uses and Abuses of Interdisciplinary Research in Biblical Studies

WONG Fook Kong

　　The purpose of this essay is to discuss some uses and abuses of cross-disciplinary studies. Firstly, the external information included must be reliable, e.g., one must distinguish popular archaeology from real archaeology. Secondly, even when the external sources are reliable, we have to be aware that there is a possibility they contradict the Bible rather than help us understand the Bible. This is an inevitable part of scholarship; it is a double-edged sword that cuts both ways. Even when external information challenges our faith, we must not alter it to conform to our view. It must be kept true and independent to serve its purpose. Furthermore, cross-disciplinary studies involve more than one source of information that inevitably compete for authority. There is no hard and fast rule as to how this should be handled but it must be done well to achieve the most benefits. Finally, by adding outside information to the “gaps” in the biblical text, we may come up with new insights or readings. However, the validity of the addition and the resulting interpretation must also be assessed critically. Just because we can does not mean it is valid or helpful.

Biblical Theology, Neurotheology, and AI/AGI/HAI/BCI: A Challenge from Interdisciplinary Integration for Biblical and Theological Studies

Philip P. CHIA

　　Interdisciplinary studies are in fashion again, though this round is very different from that of last century due to the “lightspeed” advancement in science and technology that has transformed the everyday lives of humanity on a global scale. This essay employs elements of biblical theology for its engagement in the development of neuroscience and artificial intelligence technology. It begins with a brief description of interdisciplinary studies, followed by a brief introduction and some updates on neuroscience development and its implications for the construing of neurotheology. Then it explores the latest development of artificial intelligence and its implications for human society and everyday living, which pose challenges to the (re)understanding and (re)constitution of the knowledge of God as Creator and humans as created beings and co-creators, as well as the role of human beings within the world of human creation as it relates to the divine God. The essay highlights the pivotal role that wisdom theology plays within the enterprise of biblical theology, linking wisdom theology with the theological concept of creation and the personification of Lady “Wisdom,” especially its role as the architect-engineer in “creation” (Prv 8:30). There is much room for interdisciplinary studies and integration of biblical theology, neurotheology, and artificial intelligence, in particular the neuroscience and AI-technology advancements that advance our current understanding of human neuro-circuits in brain study and nano-chip semi-conductors enhanced machine learning AI technology. These advancements have seriously challenged the role, purpose, and responsibility of human beings as not only created beings but also co-creators in all human advancement since the Genesis creation. All these fall within the concern of “wisdom,” leading to the (re)formulation and transformation of biblical and theological understanding of us as created creatures by the divine Creator, as well as the God-Creation/Cosmos-Human relationship.

Apocalyptic Paul and Insights from Interdisciplinary Studies: Social-Scientific Approaches and Cognitive Linguistic Approaches

Kai-hsuan CHANG

　　The application of interdisciplinary studies to the New Testament texts has become a significant trend in the field. This has especially been the case within Pauline Studies in the last fifty years. In this paper, I review the way in which the development of recent perspectives on Paul has been influenced by social-scientific approaches. In so doing, I indicate not only the confluence of social-scientific approaches and the New Perspective on Paul but also a significant turn in the interpretations of the Apocalyptic Paul caused by the applications of sociological theories. In the light of these approaches, the Paul in the understanding of the Apocalyptic camp, just like the Paul as interpreted by the New Perspective camp, also builds up an alternative community that arises within the existing social structure. However, I argue that, while this sociological turn in the Apocalyptic camp has been helpful, there is an unresolved gap between the sociological description of Paul and his community on the one hand and the apocalyptic understanding of Paul’s theology on the other. Specifically, interpreting within the framework of the Apocalyptic Paul, how do we understand God’s apocalyptic intervention in Christ and describe the process by which this apocalyptic event could be delivered to transform a social reality in history and build up an alternative community? My proposal is that cognitive linguistics is capable of dealing with the cognitive process within the human mind by which some complex and innovative ideas can be created through metaphorical expressions on the basis of simple and concrete experiences. I will apply cognitive linguistic tools to Paul’s metaphorical expressions about the Christ event and resurrection, and demonstrate how these metaphors can contribute to the building of an alternative community.

The Morphological Freedom of Transhumanism: From the Perspective of Human Vulnerability

HONG Liang

　　This paper examines the concept of morphological freedom of transhumanism, starting from discussing the issue of human vulnerability in current theological anthropological studies, and then revealing the inherently problematic nature of morphological freedom through the lens of human vulnerability. This article argues that theological discussions based on human vulnerability should not be limited to the doctrine of creation, but should adopt a Christocentric anthropology to launch a theological religious critique of transhumanism’s claim of “non-vulnerability.”

Transcendence and Self-Transcendence: From Post-Modern Philosophy to Christian-Confucian Dialogue

LAI Pan Chiu

　　This study aims to address the issue concerning whether and how philosophy as a discipline is to be related to theological studies by exploring the relevance of post-modern philosophy to Christian-Confucian dialogue. It takes Merold Westphal’s discussion concerning transcendence and self-transcendence as the starting point and highlights his interpretation of transcendence in terms of otherness or alterity in post-modern philosophy. It then argues that Westphal’s concepts of ontological and epistemological transcendence, covering the positions of Martin Heidegger, Baruch Spinoza, G. W. F. Hegel, Pseudo-Dionysius, Thomas Aquinas, and Karl Barth, can enhance the mutual understanding between Christianity and Confucianism, particularly their respective positions on divine transcendence, including the Confucian concept of unity between Heaven and humanity. These concepts can clarify the misunderstandings that “transcendence” and “immanence” are contradictory and that the Christian God is “externally transcendent” without “immanence.”

　　Regarding self-transcendence, Westphal employs the concepts of ethical and religious transcendence to discuss Emmanuel Levinas and Søren Kierkegaard, focusing on their understandings of ethical responsibility, human finitude, existential anxiety, and sinfulness. From the perspective of Christian-Confucian dialogue, self-transcendence, no matter whether it is called ethical or religious transcendence, should cover some other topics such as self-transformation, theosis, and unity between Heaven and humanity. Some of these topics can be found in the writings of Aquinas, Barth, and Pseudo-Dionysius. The relevance of Pseudo-Dionysius, including his/her understanding of self-transcendence in terms of eros, ecstasy, etc., to post-modern philosophy, was explored by various scholars, including particularly Christos Yannaras. This study further clarifies that Pseudo-Dionysius’s approach to divine transcendence in terms of otherness and to self-transcendence in terms of unity between divinity and humanity was based on his/her Christology, especially the two-nature Christology of Chalcedon formula, which endeavored to balance the distinction or otherness as well as the unity between the divine and human natures. In contrast, Westphal’s interpretation of self-transcendence is rather limited and may reflect the one-sidedness of the post-modern emphasis on otherness or alterity.

　　This limitation of post-modern philosophy should encourage rather than discourage the Christian theological dialogue with many other academic disciplines, which can also enrich its dialogue with Confucianism as well as its discussion concerning transcendence or self-transcendence. Furthermore, Christian theological participation in inter-disciplinary research or dialogue with other religions needs not to neglect its own distinctive Christological perspective, which may enrich rather than obstruct the dialogue.

Overcoming Obstacles: A Practical Theological Reflection on Daily Devotion of Congregation Leaders

SHEA Chi Fung

　　This article is an exploration of a palpable but rarely discussed discrepancy between belief and practice. Most Chinese evangelicals recognize the importance of daily devotion, but probably not many establish this habit successfully. This phenomenon could easily be looked upon as personal failure, ranging from poor spiritual health to slothfulness. If this happens to congregation leaders, it would be even more difficult for them to talk about it. This study is an attempt to break this silence. The experiences of daily devotion of Chinese evangelical congregation leaders are explored through the approach of practical theological interpretation. There are three significant findings. Firstly, the action research study confirmed that the subjects did encounter multiple obstacles in their practices of daily devotion, but they were not necessarily trapped. The key lies in how they dealt with these obstacles. By merely blaming oneself while keeping silent about the predicament, one would easily fall into helplessness. Alternatively, by seeking help and receiving appropriate support, such as spiritual companioning, one would be more likely to be empowered to overcome the obstacles with courage. Secondly, their choices might have been shaped on the one hand by the conception of sanctification they inherited from evangelicalism and, on the other hand, by the contemporary culture of busyness. Thirdly, to resist the false image of holiness permeated by the culture of busyness, the author recommends congregations undertake an in-depth restoration of the ministry of spiritual formation. This includes developing a concept of sanctification with Christian perfection as its end, a theory of spiritual growth rooted in Christian tradition, and knowledge of spiritual discernment that is able to inform the ministry of spiritual companioning.

Wealth and Poverty in the Old Testament (II): Prophets, Wisdom, and Psalms

TAI Ho-Fai Nicholas

　　This is the second part of the article titled “Wealth and Poverty in the Old Testament.” It examines what the prophetic literature, wisdom traditions, and the Psalter say about wealth and poverty, what beliefs these materials represent, and what kind of normative reminder they bring to us today.

　　The prophetic literature was represented mainly by the classical prophets of the eighth century BC, who announced the doom of Israel for their failing to uphold God’s justice (mišpāṭ) and righteousness (ṣĕdāqâ). The prophets preached against the injustices of the society and mainly targeted the dignitaries and officials, who through the misuse of economic and administrational power acquired land and wealth at the expense of the poor and the needy. In early wisdom traditions, wealth and poverty were believed to be the result of one’s own hard work or laziness, and it seemed that factors like natural and man-made disasters were not considered. This was probably a simplistic conclusion derived from the early small-scale peasant society of Israel. However, in the subsequent monarchical period and the post-exilic era, with the oppression caused by the monarchy or foreign countries, the wisdom tradition then stressed God’s retribution in the created order. In accordance with God’s justice and righteousness, those who care for the poor are righteous in the created order; on the contrary, those who oppress the poor are evil.

　　In the Psalter, issues of wealth and poverty are mentioned frequently. Through the Psalms, we can understand that in the Israelites’ belief, the rights of the poor, i.e., justice and righteousness, must be upheld, for God is the Guarantor of Justice and Righteousness. God executes His justice and righteousness through the king, so that the stability and prosperity given by God can be achieved.

Grace and Human Agency: John Chrysostom on Biblical Inspiration

Raphael Yü-sen PENG

　　By analyzing John Chrysostom’s materials relating to how he describes the divine sources and human elements in the writing of Holy Writ, certain conclusions can be drawn. Firstly, he attaches great importance to the work of the Holy Spirit, who provides very subtle teachings that can be found even in the names, dates, and titles in the Bible. All such details must not be left out at all, or else it may lead to heresies. Furthermore, certain elements of Holy Writ deal with hidden revelations even unknown to angels; it is clear proof of the necessity of Holy Writ. Secondly, he addresses the human authors in various ways, from the broadest generic terms to individual personal names, and he does not spare praise for them. Thirdly, by using the metaphors of string instruments and deacons, John Chrysostom, while reaffirming the dominance of the Holy Spirit, highlights the elevation of the human authors by the Holy Spirit and points out that they are not in a state of ecstasy, thus avoiding the misunderstanding of the Montanists while using the same instrumental metaphor. Since John Chrysostom’s expressions are open to interpretations when it comes to the mechanisms of biblical inspiration, conclusions drawn from them cannot be considered definitive, and it is difficult, if not impossible, to reach a holistic conclusion given the corresponding rhetorical contexts that are invariably involved behind John Chrysostom’s utterance. It is this ambiguity that allows proponents of both inspiratio rerum and inspiratio verborum to see John Chrysostom as endorsing their respective theories.