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Hill Road Journal

Issue 50 (Dec 2022)

Contents: Convergence and Dispersion
There are 6 thematic articles, 1 discussion article and 5 book reviews
No. of Pages: viii+200
Price: HK$100

  • Issue Editor's Page

    Fook-kong Wong

    出版今期《山道期刊》的時候，香港正承受衝擊：新冠肺炎疫症仍然流行，又有為數不少的人口移民他方。為回應這些現象，今期的專題定為「聚與散」。本期專題文章總共六篇，三篇屬於聖經研究類，三篇屬於實踐神學類。

    　　第一篇是吳慧芬的〈留下還是離開？反思第二聖殿期四位聖經人物〉，集中討論第二聖殿期四個聖經人物（以斯帖、但以理、以斯拉、尼希米）。以斯帖和但以理代表那些離開家鄉、移居異地的人，而以斯拉和尼希米則代表那些繼續在本土生活的人。留下還是離開，不一定是由當事人來決定。無論是留下還是離開，兩組人都要處理他們所面對的社會、政治和宗教狀況。此外，兩組人都可以使他們的社會產生改變，在地上拓展神的國度。

    　　第二篇文章是筆者撰寫的〈聚與散作為舊約神學概念〉，論述舊約聖經中「聚」與「散」的敍事。這些敍事不僅是關於人物由某個地方遷往另一個地方，其中還充滿或負面或正面或混合的情感。更重要的是，它們充滿神學意義，顯示神的喜悅或不悅、祝福或詛咒，以及人與神的關係。此文審視舊約聖經中一些具代表性的經文，藉以表明這些「聚」與「散」怎樣描繪神與世界、與祂子民的關係。

    　　第三篇文章是張楷弦的〈死亡中的分離與相聚、延續與斷裂：從社會功能比較希羅喪葬與早期基督徒的相關禮儀〉，處理散 / 分離的一個永久性層面：死亡。張楷弦力證浸禮和主餐這兩個與耶穌基督的死相關的禮儀，體現初期基督徒對祂復活的信心，並且跟希羅世界比較，它們以兩種方式促進基督徒的自我定義和合一：其一，它們強調死者與社群的延續而非斷裂；其二，它們宣揚一個比四周的社會更平等的「另類社群」。

    　　璩理的〈神光離合：基督教與中國文化的歧異與契合〉是今期實用神學類的第一篇文章，先談論尼布爾提出的基督教與西方文化的五種類型：基督反乎文化、基督屬乎文化、基督在文化之上、基督與文化相反相成、基督轉化文化。接著，他進而討論過去兩個世紀整合基督教和中國文化之努力的成敗得失，即基督教與中國文化怎樣離合。他論證尼布爾的類型4（基督與文化相反相成）是最可行的方式。

    　　接著是鄺振華的文章〈殷切款待式的本地跨文化宣教事工：一種實踐整全宣教觀的事奉〉，首先簡略地討論向心式和離心式宣教模式的概念和歷史。然後鄺振華論證，由於全球化使各地人口急劇流動，本地跨文化宣教事工越顯重要，並且其中應該同時包含佈道和款待兩方面。他稱這種事工為「殷切款待式的本地跨文化宣教」。他認為這種整合宣教模式能突破佈道和社會關懷二元對立的思維。

    　　最後一篇文章是〈徘徊於聚與散的信仰經驗〉，藍志揚在文中指出新冠肺炎大流行和移民潮大大改變了香港教會的面貌。網上平台成為信徒凝聚的新常態，信徒藉此敬拜、彼此服侍、團契分享，甚至參與聖餐。他認為這種嶄新的信仰經驗正在演化，並且將會成為基督徒生活不可或缺的一部分。

    　　在討論文章的部分，盧惠明的〈從空間批判進路研讀巴別塔敍事（創十一1-9）：批判表徵人權力和傲慢的城市發展〉，是以一種空間批判進路來研讀創世記十一章1至9節的巴別塔敍事。他主張，巴什拉的批判理論表明神的審判是歸因於人類的傲慢。那是批判人類的力量，人類過分相信自己那以意識形態、科技和資本作支持的力量。雖然神因人類的傲慢而施行審判，但祂的審判也是通往救恩的路徑，因為它引導他們朝向另一種生活的願景和方式。

    　　最後，今期還有五篇書評，可讓我們更多認識學界的研究成果。願上主使用今期《山道期刊》，造就教會群體。

Issue Editor's Page Please refer to the Chinese page
Thematic Articles
Elaine W. F. GOH To Stay or to Leave? Reflections on Four Biblical Characters in the Second Temple Period Abstract
Fook-kong Wong Convergence and Dispersion as Theological Concepts in the Old Testament Abstract
Kai-hsuan Chang The Separation and Union, Continuity and Discontinuity in Death: A Comparison of the Social Function of Greco-Roman Death Rituals and Related Rituals in Early Christianity Abstract
Curie Qu Let Your Light Shine: The Convergence and Divergence of Christianity and Chinese Culture Abstract
Chun-wah KWONG Local Cross-cultural Missions with Hospitality: A Gospel Ministry That Follows Integral Mission Model Abstract
Chi-yeung Lam Faith Experiences Linger in Convergence and Dispersion Abstract
Discussion Article(s)
Edward W. LO A Spatial-critical Reading of the Babel Narrative in Genesis 11: 1-9: A Critique of Cities of Humanity’s Power and Pride Abstract

  • To Stay or to Leave? Reflections on Four Biblical Characters in the Second Temple Period

    Elaine WF GOH

    This essay reflects on four biblical characters, namely Esther, Daniel, Ezra, and Nehemiah, in the Second Temple period. The author attempts to find a way forward for the people of God today who may be in a struggle or dilemma when deciding whether to remain in their homelands or to leave for a greater good. The author establishes a connection between the contexts of Esther and Daniel, who were taken into exile, and the situations of some Christians today who left their homes and live in foreign lands. For Ezra and Nehemiah who dedicated their lives and made commitments to rebuilding God's people as well as rebuilding the walls of Jerusalem, the author connects their situations with those of some Christians today who continue to live in their homelands, where their commitments to build up the Church and their leadership can also make an impact. Sometimes, whether to leave or to remain is not totally their choice, just like Daniel and Esther. Some other times, like Ezra and Nehemiah, people chose to devote themselves to rebuilding the faith community in their homelands . And there are actual social, political and religious challenges confronting them now and then. This essay argues, however, that Christians who are living in the diaspora can be faithful like Daniel and can make a difference to God's people at large like Esther. Similarly , Christians can emulate the success of Ezra who nurtured piety and godliness among God's people, by dedicating their lives to building up the faith community of the Covid-surviving churches. Last but not least, like Nehemiah, Christians can take up the leadership of the churches and serve unswervingly with integrity in spite of real local challenges. Serving God faithfully like Esther, Daniel, Ezra, and Nehemiah in the midst of multifaceted challenges is not easy, and there is so much more to be done. The point is that the people of God should stay faithful to their callings, and commit themselves to advancing God's kingdom on earth locally or abroad.

  • Convergence and Dispersion as Theological Concepts in the Old Testament

    WONG Fook Kong

    The Bible is the story of God and his interaction with this world. Like our much more limited stories, it is filled with “convergence” and “dispersion.” Furthermore, these events are not just physical movements from one place to another or the meeting of one person with another. In most cases, they are emotional experiences for the people involved. More importantly, they are imbued with theological meanings that signify God's pleasure or displeasure, blessing or curse, and one's relationship with him. In this essay I wish to look at a cross section of biblical texts through the lenses of convergence and dispersion to see how they depict the relationship of God with this world and his chosen people, Israel.
    The Pentateuch begins with a series of convergences/gatherings and dispersions/separations. These are creative acts that brings forth the world and humanity. These creative acts of convergences and dispersions are echoed in the creation of the chosen race, the creation of a chosen people of God, their settlement in Canaan, and their resettlement in Canaan. In each case, dispersion takes place before convergence. Although dispersion is usually viewed negatively, it is the precursor to convergence in these instances and, thus, becomes positive. The themes of convergence and dispersion can also take on negative connotations. The sin of Adam and Eve, the gathering of the people at the plain of Shinar, and the sins of the Israelites all resulted in expulsions from their land of residence. Through these themes we see how God alternately blesses or judges the people and worked out his will in this world.

  • The Separation and Union, Continuity and Discontinuity in Death: A Comparison of the Social Function of Greco-Roman Death Rituals and Related Rituals in Early Christianity

    Kai-hsuan CHANG

    In this article, I rely on ritual theories to explore the social function of death-related rituals in early Christianity. I investigate funerals, commemorations, and rituals associated with the death of Jesus Christ, such as the Lord's Supper and baptism. By comparing such rituals in early Christianity and in Greco-Roman society, I argue that rituals in early Christian groups not only contributed to Christian self-definition and the unity of the groups but also led to some “ritual transgressions” against Greco-Roman traditions and social structures . First, while funerals in most Greco-Roman groups were rites of passage to deal with the discontinuity caused by death, early Christians tried to proclaim continuity in their funerals because they believed in the creative power by which God had raised the body of Jesus Christ from the dead. For Christians, the fleshly body was no longer the lowest element in the cosmic hierarchy nor the unresolvable problem of discontinuity. Second, while the commemorations in most Greco-Roman groups were opportunities to unite people of similar status in the social hierarchy and to strengthen the previous social connections once again, Christians made efforts in the Lord's Supper (the commemoration of Jesus) to cross social boundaries and to form an “alternative community” that was more egalitarian and in line with their faith in the resurrection. The resurrection apostle Paul further considered baptism as an imaginary funeral for a baptizand because, by participating in this alternative community, a believer was deemed to separate from the hierarchical society to some extent. Thus, Christian groups embodied their distinct faith in Christ's resurrection partly through their ritual practices and their “ritual transgressions.”

  • Let Your Light Shine: The Convergence and Divergence of Christianity and Chinese Culture

    Curie Li QU

    In Christ and Culture, Richard Niebuhr sorts out five ways Christians have approached Western culture throughout history, ie, (1) Christ against Culture, (2) the Christ of Culture, (3) Christ above Culture, (4) Christ and Culture in Paradox, and ( 5) Christ the Transformer of Culture. Although Niebuhr's own cultural context is mid-20th century America, his five models can largely be counted as valid when we examine the relationship between Christianity and Chinese culture.
    Since Robert Morrison's time, missionaries, Chinese theologians, Cultural-Christians and ordinary Christians hold different attitudes toward Chinese culture: from extreme divergence to total convergence. This paper discusses the success and failure of significant attempts at accommodating Christianity with Chinese culture in the last two centuries, arguing that Niebuhr's type 4 (paradoxically co-existing), rather than type 5 (transforming) though favored by Niebuhr himself and most Chinese Christian scholars, is probably the most viable way.

  • Local Cross-cultural Missions with Hospitality: A Gospel Ministry that Follows Integral Mission Model

    Chun-wah KWONG

    Massive and rapid population migration, as one of the key features of globalization, opens up an opportunity for local cross-cultural missions. While the practice of sending missionaries to a distant place follows a centrifugal model, local cross-cultural missions follows a centripetal model . In a centrifugal mission model, missionaries are sent to live as guests in foreign countries, where they serve as evangelists with the expectation of local hospitality. In a centripetal mission model, however, non-Christians move to the missionaries' home countries where missionaries serve as hosts. Besides being an important virtue in the life of the people of God, hospitality also becomes a central part of missions in a centripetal model. Local cross-cultural missions should be practiced as a ministry that includes both evangelism and hospitality. The The author calls this kind of ministry “local cross-cultural missions with hospitality.”
    A controversy about the role and importance of social concern in missions broke out among evangelicals in the 1970s. Some leaders regarded evangelism and social concern as two opposing ministries, the juxtaposition of two contrasting ideas. According to them, missionaries should choose either of the two , or must put evangelism as the first priority. Another camp of leaders, however, tried to establish an integral model for missions. René Padilla, a theologian from the Republic of Ecuador, was the representative of this view. This article argues that local cross -cultural missions with hospitality, as a model of integral mission, work very well in overcoming the oppositional thinking of evangelism and social concern. Local cross-cultural missions with hospitality, as a holistic ministry for the material and spiritual needs of the guests, should not be divided into two kinds of ministries, ie evangelism and social concern.

  • Faith Experiences Linger in Convergence and Dispersion

    LAM Chi Yeung

    A new chapter in the faith experiences of Hong Kong Christians has opened. After the Covid-19 pandemic and the tide of emigration appeared in the same period, Hong Kong local churches were changed substantially. Local Christians were dispersed on Sunday services, although they might still converge together for online worship. Meanwhile, Hong Kong diaspora Christians dispersed in different regions, but online programs became a platform converging them unprecedentedly. Both local and diaspora Christians converge spiritually in the form of serving each other, sharing in fellowship, and participating in communion. Diaspora Christians can converge to start up a faith community more easily and quickly than before. The article attempts to explore the novelty of these faith experiences, which feature the combination of dispersion and convergence. The author highlights that the new type of faith experience is evolving and becoming an integral part of Christian daily lives.

  • A Spatial-critical Reading of the Babel Narrative in Genesis 11: 1-9: A Critique of Cities of Humanity's Power and Pride

    Edward W. L.O.

    This article is a spatial-critical reading of the Babel narrative in Genesis 11:1-9 by giving due attention to the spatial elements, cosmic spatiality, and humanity's spatial way of society-making revealed in the text with a view to refreshing our understanding of the narrative in the contexts of our contemporary world. The article argues that the narrative exhibits a divine judgment on the pride of humanity. Gaston Bachelard's critical theory of space will be deployed to substantiate that this is a justifiable pride of humanity, as pointed out by Raymond B. Marcin, out of their inherent fear and uncertainty towards space out there and uncertain future. The article will then demonstrate that the Babel narrative is a critique of the power of humanity buttressed by their ideologies, technologies, and capital, expressed visibly and concretely in their architecture and cities. While God's action in the Babel narrative is a punishment for the justifiable pride of humanity, it is also salvation of humanity in the sense that they are directed to an alternative vision and ways of life on earth in God's grace.

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