山道期刊

编者的话

吴国杰

主耶稣颁布大使命，内容除了吩咐跟从者要在人群当中为主作见证，努力领人归主外，还包括把主所吩咐的一切，都教导信徒遵守。也就是说，要装备信徒，使他们成为能够明白圣经、实践真道的门徒。近年香港出现移民潮，许多教友相继移居他方，其中有部分甚至是堂会曾经锐意培育的下一代领袖接班人，香港灵命成熟的信徒数目骤减，堂会内能够承担重要事奉岗位的领导团队，渐渐出现青黄不接的现象。培训更多信众起来承担使命，成为不少堂会解决当前困境的应急策略。今期《山道期刊》以「信徒装备」为主题，期盼借着众学者对圣经、历史和实践神学的研究，给华人教会带来启迪。

今期专题文章共有五篇。周兆真的〈马太福音的门徒装备观〉首先从旧约和希腊世界入手，分析那时代普遍的门徒观和门徒训练。虽然存在多元性，但在耶稣时代有关老师和学生的概念已广为人所接受。因着耶稣属神的独特身分，祂要求门徒单单以祂为师。祂通过不同的方法装备门徒，包括直接教导真理，借问答诱导思想，纠正错谬，并透过责备敌人来间接警惕门徒。文章最后提醒今日教会，爱神爱人才是门徒装备的目的，故此必须追求敬畏上帝、活像基督、建立教会、追求合一、领人归主、荣耀上帝。

第二篇专文是叶沛森的〈平信徒主导的信仰追求与更新：中世纪晚期「新灵修」运动〉。虽然学者对「新灵修」的定义存在分歧，但基本上是指「共同生活弟兄会」及其衍生的修道群体。作者回溯当时的处境，扼要简介这运动的五个发展时期，描画这运动其中三位关键人物的独特经历和思想，以及其顺服权柄的传统，从而呈现这运动的主要特色和信念。 「新灵修」运动对后世教会有多方面的影响，主要改教家如马丁路德和加尔文均深受其启发。文章最后尝试从运动的精神和意义方面，指出今日教会可从中借鉴的地方。

笔者拙作〈宗教改革期间信徒装备的需要和应对〉，首先回溯在中世纪罗马公教主导的制度下，改教家要装备信徒认识真理遇到的种种困难，包括现存维护传统的教育制度、充满迷信的宗教实况、当时偏差错谬的信仰教导，以及淫乱败坏的生活践行。针对当前的需要，改教家全面推动教育改革，更新崇拜的语言和模式，将新旧约圣经翻译成各地语文，努力宣讲和写作以解释真理，按新教信仰教导核心教理，并纠正信行不一的问题。他们推动信徒装备，既是基于圣经真理、顾及不同层面、配合时代需要，并且信仰与实践兼重，树立了良好的榜样，这正是对今日华人堂会的宝贵提醒。

另一篇历史研究专文，是由宋军撰写的〈论太平洋战争期间日本基督教团的信徒装备〉。文章首先根据明治和第二次世界大战时期出版的三部代表日本官方立场的文献，指出当时皇国意识形态的核心，就是以天皇神圣、国家至上为崇拜对象，人民要去私奉公，以扶翼皇运。经过半个世纪的灌输，这套皇国信念已在民众间养成高度的划一性，支撑着日本民众的战争侵略行动。在此处境下，日本的基督教团也透过变质的布道、礼拜和服务，将国家神道与基督信仰混合起来，培育信徒成为盲目地忠君爱国、积极投入帝国侵略扩张行动的共犯。

本期最后一篇专题文章，是潘玉萍的〈基督教灵修学的训练在信徒培育过程中的角色：学习者经验个案分析〉。文章首先以两个受访实例指出灵修学的学习和操练，如何帮助受访者拉近信仰认知与经验之间的距离，帮助他们检视个人的信仰经验，从而获得更新的体会。文章后半部分就基督教灵修学培育的设计和安排提出意见，强调要正视不同属灵传统的差异，呼吁发展福音派信仰传统的宝贵之处，检视那些影响华人教会的神学观念，鼓励持定信仰与生命整合的神学教育目标。文章最后主张妥善发挥灵修学在信徒培育过程中的连结角色，将碎片化的神学教育重新整合。

本期另有两篇讨论文章。朱美娟、梁以利亚的〈神学教育之灵命塑造理论与实践模式〉涉猎多所神学院的灵命塑造蓝图及安排，指出它们彼此的基本理念虽然不尽相同，但实践上仍可归纳为三个类别：开设整合性科目、开设独立的灵命塑造科目，以及在现有的科目加入灵命塑造因素。文章最后建议神学教育界建构一个广受认同、整全的灵命塑造理论，以及更具包容性的灵命塑造实践模式。

另一篇是林诺欣的〈教会在世界的意涵——再阅读潘霍华的《伦理学》〉，尝试在耶稣基督作为替代性代表这基础上，指出教会的双重身分：它既是上帝的目的，也是祂的工具。它是上帝在地上建立的属神群体，是以基督为中心的新人类；也是上帝给世界展示的替代性代表，向世界见证和宣告耶稣基督和祂的拯救。这双重身分是不能分割的。

一如既往，本期还有多篇书评，涉及近年出版的多本中、英文书籍，涵盖圣经、神学、历史等不同范畴。期望今期的文章给香港及海外的华人堂会带来点点亮光，帮助教会群体更全面、更有智慧地装备信徒，缓解今日信众流失的困境。

The Equipment of Disciples according to the Gospel of Matthew

Simon CHOW

In response to the popular phrase “equipping the saints” in today's context, this paper aims to explore how disciples are equipped in the Gospel of Matthew in order to provide some guidance for today. The Gospel of Matthew was chosen because it was the most commonly used Gospel in the early church, and its content is likely representative of the formation of disciples in that time.

The paper commences with an examination of the roles of “teacher/master” and “disciple/pupil” in the Old Testament and the Greco-Roman context, before delving into the Gospel of Matthew. It argues that a disciple's role is not merely about learning (manthanein) in the sense of acquiring knowledge, but about following (akoluthein) in the sense of commitment as a follower to the master. The idea of learning through service in Matthew is consistent with the Old Testament practice, as demonstrated in the case of Moses and Joshua, and the case of Elijah and Elisha. This is a fundamental aspect of “equipping the saints.”

Regarding the goal of “equipment,” the author emphasizes the Matthean view of the great commandment in the law, which is to love God with all one's heart and to love one's neighbor as oneself. This can be summarized in three aspects: (1) fear the Lord and live like Christ; (2) establish the church and pursue unity; and (3) make disciples and glorify God.

In short, Matthew clarifies that the nature of “equipment” must begin with a commitment to Christ rather than with acquiring knowledge and skills.

The Pursuit and Renewal of Faith Led by Lay Believers: The Late Middle Ages Devotio Moderna Movement

IP Pui Shum

This essay examines the Devotio Moderna movement, which emerged in late medieval Europe, focusing on how this lay-led initiative sought spiritual renewal and significantly influenced religious practices among ordinary believers. Spanning over 170 years from its inception to its decline, the movement's influence was recognized by the papacy during its height. On the eve of the European Reformation, Devotio Moderna continued to exert a significant impact on both education and the culture of faith. Although the movement did not produce original theological works, some of its critiques and ideas regarding religious practices resonated with later generations, including those involved in the Reformation.

This article explores the historical context and beliefs of the movement, the forms of religious practice its adherents embraced, and the relevance of its insights for the contemporary Church. As John van Engen aptly describes, Devotio Moderna exemplifies a form of spirituality on the edge, betwixt and between, that calls Christians to return to their inner resources and to God. The followers of this movement, known as the New Devouts, identified themselves as sojourners and pilgrims. However, they did not confine themselves to the pursuit of private devotion. Rather, they sought alternative organizational structures within the gaps of the institutional Church, seeking opportunities to foster communal piety. The movement also placed a strong emphasis on the education of the next generation and the dissemination of religious texts. Regarding spiritual practices, Devotio Moderna advocated a sharply Christocentric focus in both the reading of Scripture and prayer, which strongly resonated with ordinary believers. Furthermore, the movement's emphasis on worship and liturgical life, providing tangible models of pious behavior that were accessible to people of diverse backgrounds, likely contributed to its sustained growth and lasting influence.

The Needs and Responses on Equipping Believers during the Reformation

Nathan K. NG

As Hong Kong society has faced various crises in recent years, the Hong Kong churches today face a significant need to equip their believers. During the era of the Reformation, the reformers had to guide believers in breaking free from the control of the Roman Catholic Church and accepting the new Protestant faith. They too faced immense challenges. This article attempts to examine the problems of the medieval Roman Catholic Church and review the strategies of the reformers in order to extrapolate insights from historical examples for the contemporary Chinese churches.

The medieval Roman Catholic Church did not value the equipping of believers, nor did it encourage them to understand scriptural truth. It merely required believers to obey the directives of the Roman Curia, attend various gatherings, and observe sacraments faithfully. The educational system of that era was based on the standpoint approved by the Roman Catholic Church, emphasizing rote learning, not encouraging critical thinking, but rather pursuing the preservation of tradition. The vast majority of believers had only a superficial understanding of the truth and were even steeped in superstition. The Catholic mass was conducted solely in Latin, rendering it unintelligible to the laity. Furthermore, the Roman Curia strictly forbade the translation of the Bible into vernacular languages and proposed various erroneous doctrines lacking biblical basis, demanding blind acceptance from believers. Concurrently, many bishops and priests were inconsistent in their faith and deeds and were morally corrupt, greatly disappointing the faithful. Society also deteriorated morally, urgently necessitating reform.

Responding to the serious deficiencies and distorted, erroneous faith teachings of the medieval Roman Catholic Church, the reformers undertook various efforts. Through educational reform, they laid a solid foundation for the community of believers to study the Scriptures and understand the truth. By renewing worship , the reformers enabled the vast majority of believers to receive the truth and have their lives edified. The translation, dissemination, and explication of the Scriptures enabled the community of believers to better grasp God's word and no longer be misled by the errors of Catholicism. Through various courses and writings on doctrinal teaching, believers could systematically comprehend the Protestant faith and break free from the bondage of Catholic tradition. The reformers' vigorous promotion of the practice of faith character, as well as the social and moral reforms based on the Scriptures , could deepen the believers' experience of faith, from intellectual knowledge to daily life. Thanks to the insights and efforts of the reformers, a large number of believers who converted to Protestantism were equipped and edified, and the waves of the Reformation eventually swept across Western Europe, resulting in the current global presence of Protestants.

Today, the Chinese churches in Hong Kong are also facing a significant need to equip their believers. If we summarize the models of the reformers, at least four insights can be found as reminders to us: the teaching must be grounded on biblical truth; the equipping must be comprehensive to suit diverse groups; the message must cater to the needs of the current era; and the practical living must align with the understanding of faith.

The Disciples' Training of the United Church of Christ in Japan during the Pacific War

SONG Jun

To what extent can national ideology penetrate, transform, and even distort Christianity? This article takes the United Church of Christ in Japan during the Pacific War as an object of observation. An examination of the faith practices of preaching, worship, and service advocated and promoted by the Church at that time reveals a high degree of homogeneity between the imperial nation and the Christians in terms of nationalism and values during the war, and that the latter were so patriotic as to be unwilling to stay back; instead, they were even willing to sacrifice their lives for the sake of the imperial nation. While this phenomenon reflects the success of half a century of brainwashing and indoctrination of the imperial ideology, it also makes us realize the seriousness and depth of the problem, that is, the United Church of Christ in Japan has integrated the deified Emperor with God, the Dai Nippon Shinkoku with the Kingdom of Heaven, and the subjects of the Imperial Kingdom with the disciples of Christ, and they did not find it contradictory or inappropriate. The case of the United Church of Christ in Japan during the war time will surely trigger more reflections on the Christian Church today.

The Role of Christian Spirituality Training in Christian Education: A Case Study on the Learners' Experience

PUN Yuk Ping

This article explores the role of Christian spirituality training in Christian education through a case study. The author employs Richard Osmer's approach to practical theology interpretation. The learning experiences of two Christians who graduated from a Christian spirituality degree program are analyzed. Data was collected through in -depth interviews with the two participants, focusing on (1) what motivated them to pursue Christian spirituality; (2) which experiences were significant in their learning process; and (3) what the training outcomes were.

The gap between cognitive knowledge of Christianity and life experiences motivated the participants to undertake Christian spirituality training. The author discusses the factors contributing to this gap and analyzes how the training helped the participants review and interpret their experiences. The training offered new perspectives for the participants , enabling them to reassess and renew their previous frames of reference.

The author raises three theological concerns regarding the content and purpose of Christian spirituality training:

• 1. When introducing various spiritual traditions and disciplines to Christians, it is essential to equip them to discern the different theological foundations of these traditions.
• 2. Further exploration of the spirituality within the evangelical tradition and the potential influence of theological concepts inherited from Chinese church traditions could help the learners in this study better understand their previous frames of reference.
• 3. In addressing the fragmentation issue in theological education, rediscovering the theologia is crucial. Training in Christian spirituality can provide a valuable platform for collaboration among different theological disciplines, helping Christians integrate their faith with their experiences.

Finally, the author concludes that Christian spirituality training can serve a bridging role in Christian education. On the one hand, it helps Christians connect their experiences to Christian interpretative perspectives. On the other hand, interdisciplinary collaboration enables Christians to make sound theological judgments regarding the practice of spiritual disciplines.

Theories and Practical Models of Spiritual Formation in Theological Education

Mei-Chuan CHU and Elijah LIANG Yi Li Yah

In theological education, spiritual formation is regarded as an indispensable aspect of nurturing future church pastors and leaders. However, as of now, the literature discussing the theoretical concepts and practical models of spiritual formation remains limited. There are variations in the understanding and implementation of spiritual formation among different theological institutions, and disagreements exist even among leaders within the same institution. This paper aims to investigate the existing understanding and practical models of spiritual formation in theological education. Our findings will serve as a reference for theological education institutions, and it is hoped that this will inspire more Chinese-speaking theological educators to engage in dialogue and research on this topic.

This paper identifies two approaches to spiritual formation in theological education in the current research. One starts with the unique background of each theological institution and takes into consideration the lives and calling of disciples as described in the Bible. It emphasizes that spiritual formation is the work of the Holy Spirit, and transformation is brought about through God's word. This approach features designing spiritual formation programs tailored to the institution's student community. The other approach focuses on one's personal relationship with God, considering and incorporating biblical theology and social sciences to explore the factors and processes of individual spiritual formation. Both approaches have their advantages, but a lack of in-depth dialogue between practitioners who adopt different approaches may cause tensions.

In this paper, we also discover that the practical models of spiritual formation used in various theological institutions usually consist of two parts: learning within the classroom and learning outside the classroom. Spiritual formation within the classroom can be further categorized into three types: integrated courses , specific spiritual formation courses, and incorporating spiritual formation elements into existing courses. Spiritual formation outside the classroom generally includes personal spiritual formation, group spiritual formation, and spiritual guidance.

This paper concludes with a discussion of our findings and offers recommendations for future research and development on spiritual formation in theological education.

The Meaning of the Church's Being in the World: Re-reading Dietrich Bonhoeffer's Ethics

April Nok-Yan LAM

The objective of this article is to provide a way of reading Dietrich Bonhoeffer's Ethics and shed light on his understanding of the church's role in the world. Rather than solely examining the book, this article will take into consideration his earlier writings, such as his Sanctorum Communio and Discipleship, in order to provide a more comprehensive perspective.

The discussion comprises three main parts. The first part delves into Bonhoeffer's interpretation of Jesus Christ, which serves as the foundation of his entire theological thinking. From Sanctorum Communio to Ethics, Bonhoeffer stressed the significance of Jesus Christ's incarnation, as He is the real and active vicarious representative of humanity. As the vicarious representative, Jesus Christ is being-for-us: He bears our fallen humanity and creation on His flesh, standing before God and being crucified on the cross on our behalf, and renewing humanity and creation through His resurrection. Therefore, Bonhoeffer argued that there is only one reality, which is Christ-reality, and in that reality, God is present in the world, and the world is accepted by and united with God.

The second part discusses Bonhoeffer's interpretation of the church, in which he stressed that it is closely related to the being and the act of Jesus Christ. In Sanctorum Communio, Bonhoeffer argued that the church has a two-fold nature: on the one hand, the church-community, as the new humanity realized and actualized through Jesus Christ's vicarious representative action, is a divine reality; on the other hand, the church is also a human community, an empirical church that is actualized by God through the Holy Spirit and the word of Christ. Therefore, in essence, the church-community is created through Christ and in Christ, with Christ as its centre; and it is Christ's body in the world, which means that it is a visible community in the world. This view of the church is present in both Bonhoeffer's Discipleship and Ethics.

The final part of this article focuses on Bonhoeffer's view on the church's relationship to the world. In his Ethics, Bonhoeffer stressed that the church, as the body of Christ, is conformed to the form of Jesus Christ. It is for the sake of the world. Hence, in Christ, the church is the vicarious representative to the world—it is being- for-the-world and act-for-the-world so that the world may know the will of God in Christ-reality. Although Bonhoeffer emphasized the church's being-for-the-world, it doesn't mean that he rejected the view of the church as he expressed in Discipleship, that is, being the church-community in Christ and through Christ. Rather, as he did in Sanctorum Communio, he still maintained the two-fold nature of the church, which stressed that the church is both the goal and the tool of God in the world.